c^r-f^^ 


c  '^^,^. 


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• 


THE 


REIGN  OF  GRACE, 


FROM    ITS 


RISE  TO  ITS  CONSUMMATION 


BY  ABRAHAM  BOOTH. 


wvwwwvw 


We  believe  that  through  the  grace  of  th€  Lord  Jesus  Christ 
we  shall  be  saved Peter. 

Gratia  non  erit  Gratia  ullo  modo,  nisi  sitgratuita  onmimodo. 

Synod  Dordrtckt 


THIRD  AMERICAN  EDITIGN, 
wwwvw 


HARTFORD  . 

iTBLISHED  BY  JAMES  HADLOCK, 

1814. 

HALE  &  BOSMfeR— ^PRINTERS, 


J51Z 


PREFACE 


TO  THE  SECOND  LOKDON  EDITION. 


1  SHALL  not  ofTer  any  apology  to  the  Public,  on 
behalf  of  the  ensuing  Treatise.  For  if  the  lead- 
ing; sentiments  adopted  and  defended  in  it  corres- 
pond with  the  unerring  oracles,  I  have  no  appre- 
liensions  from  the  frowns  of  men  :  and  if  not,  it 
would  be  impossible,  by  the  most  laboured  apology 
to  justify  my  conduct. 

The  doctrine  of  sovereign  grace  is  here  maintain- 
ed,  and  handled  in  a  practical  manner.  It  has  been 
my  endeavour,  in  the  following  pages,  not  only  to 
state  and  defend  the  capital  truths  of  the  gospel, 
in  a  doctrinal  way  ;  but  also  to  point  out  their  pe- 
culiar importance,  as  happily  adapted  to  awaken 
the  conscience,  and  comfort  the  heart  ;  to  elevate 
the  affections,  and  influence  the  whole  conduct  in 
the  way  of  holiness. 

To  this  edition  of  The  Reign  o/"  Grace^  1  have 
made  large  additions.  Tlie  principal  of  which  is, 
an  entire  chapter  upon  Election  ;  which  renders  the 
sclieme  of  doctrines  more  complete,  and  the  con« 
tents  cf  th.e  book-  more  answerable  to  the  title,  t 
also  thought  it  my  duty,  in  a  particular  manner,  to 
bear  a  public  testimony  to  that  important  part  of 
revealed  truth  ;  having  in  my  younger  years  greatly 
opposed  it,  in  a  Poem  On  abaolute  Predestination. 
Which  Poem,  if  considered  in  a  critical  light,  is 
despicable. ;,  if  in  a  theologjcal  view  detestable  ;  a? 


iV  PAEFACii. 

it  is  an  impotent  attack  on  the  honor  of  divine 
g-race,  in  regard  to  its  glorious  freeness  ;  and  a 
bold  opposition  to  the  sovereignty  of  God.  So  I 
now  consider  it,  and  as  such  I  here  renounce  it. 

However  the  doctrine  of  Reigning  Grace  may  be 
decried  as  licentious,  it  is  that  very  truth  which 
God  in  all  ages  has  delighted  to  honour;  which  the 
divine  Spirit  has  owned,  for  the  information  and 
comfort,  for  the  holiness  and  happiness  of  sinful 
men.  Were  I  not  fully  persuaded  of  this,  rather 
than  appear  as  an  advocate  (or  it,  I  would  condemn 
my  tongue  to  everlasting  silence,  and  my  pen  to 
perpetual  rest. 

I  have  nothing  further  to  add,  by  way  of  Preface, 
except  my  ardent  prayers,  that  a  divine  blessing 
:iiay  attend  every  persual  of  the  following  chapters; 
oO  as  to  make  the  performance  really  useful,  and 
f  ause  it  to  answer  some  valuable  purposes  for  the 
*reat  Redeemer's  glory. 

A.  BOOTH, 


THB 


REIGN  OF  GRACE. 


INTRODUCTION. 

Jl  he  gospel  of  Reigning  Grace,  being  a  doctr.ne 
truly  divine,  has  ever  been  the  object  of  the 
world's  contempt.  It  was  of  old  a  stumbling  block 
to  the  self-rigl\teous  Jew,  and  foolishness  to  the  phi- 
losophic Greek.  Paul,  who  was  a  resolute  asstrtor 
of  the  honours  of  grace,  and  indefatigable  in  preach- 
ing Christ,  found  it  so  by  repeated  experience  ;  and 
that,  not  only  among  the  illiterate  and  profane,  but 
also  among  the  learned  and  the  devout.  Nay,  he 
had  frequent  occasion  to  observe,  that  the  religious 
devotees  of  his  age  were  the  first  in  opposing  the 
doctrine  he  preached,  and  the  most  hardened  ene- 
mies agamst  the  truth  of  God.  The  polite,  the 
learned,  the  religious,  were  all  agreed,  to  load  both 
his  character  and  his  doctrine  with  the  f»)ulest  re- 
proaches. Nor  was  this  treatment  peculiar  to  Paul, 
but  common  toall  his  cotemporaries,  who  espoused 
the  same  glorious  cause,  and  laboured  in  the  same 
beneficent  work.  The  doctrine  they  preached  was 
charged  with  licentiousness.  Their  enemies  boldly 
affirmed  that  they  said.  Let  us  do  evil  that  good  may 
come.  Thus  was  their  character  and  their  labours 
impeoched:  that,  as  hateful  to  Ciod  j  these,  as  de- 
structive to  man. 

A  e 


^  XN1T.0DUC'1J0N. 

But  what  was  the  ground  of  this  impious  charge  ? 
Were  they  loose  in  their  morals,  or  scandalous  in 
their  lives  ?  No  such  thing.  Had  they  not  as  much 
regard  for  practical  religionand  true  morality  as  any 
of  their  objectors  ?  More,  far  more  than  they  all, 
Did  they  never  mention  good  worlds  as  necessary  to 
answer  any  valuable  end  in  the  Christian  life  ?  They 
often  pressed  the  performance  ofthem,  as  absolutely 
necessary  to  answer  various  important  purposes,both 
in  the  sight  of  God  and  mim.  What  then  could  be 
the  reason  of  so  hateful  a  charge  ?  Because  their 
doctrine  was  not  in  the  least  adapted  to  gratify  the 
pride  of  man.  They  taught,  that  without  the  atone- 
ment made  on  the  cross,  and  the  grace  revealed  in 
redeeming  blood,  the  state  of  the  best  men  would 
have  been  absolutely  desperate— desperate  as  that  of 
the  devils,  and  of  those  already  damned.  And  as  the 
apostles  were  free  to  declare,  that  the  state  of  the 
tnost  respectable  part  of  mankind  was  evil,  dreadful- 
ly evil,  evil  as  to  those  things,  for  the  sake  of  which 
they  most  highly  esteemed  themselves  ;  so  they 
boldly  preached  a  perfect  Saviour,  and  a  finished 
salvation,  to  the  most  worthless  and  vile. 
'  These  primitive  teachers  and  infallible  guides  were 
not  in  the  least  acquainted  with  those  terms  and  con- 
ditions^ those  pre -requisites  and  qualifications,  the 
performing  and  attaining  of  which  are,  by  many,  ac- 
counted so  necessary  to  acceptance  with  God.  They 
knew  but  of  one  way  in  which  a  sinner  might  be  ac- 
cepted of  God,  and  justified  before  him  ;  and  that 
was  entirely  of  grace,  through  the  perfect  work  of 
Christ  alone.  The  way  of  justification  which  they 
taught,  is  absolutely  pure  and  unmixed.  In  their 
doctrine,  on  this  important  subject,  grace  does  not 
only  appear  ;  it  shines,  reip^ns,  triumphs  :  it  is  the 
only  thing.  There  is  not  discernible  in  it  the  least 
tincture  of  those  notions  which  foster  pride,  or  chci'- 


fNTrvODUcTioir,  S: 

ish  self  esteem.  All  those  fine  distinctions,  invented 
by  the  proud  philosopher,  or  the  self-righteous  mo- 
ralist, which  tend  in  any  degree  to  support  the  opin- 
ion of  human  worthiness,  and  to  obscure  our  views 
of  divine  grace,  are  by  them  entirely  set  aside,  and 
totally  annihilated.  The  most  shining  deeds  and 
valuable  qualities  that  can  be  found  among  men  ; 
though  highly  useful  and  truly  excellent,  when  set 
in  their  proper  places,  and  referred  to  suitable  ends; 
are,  as  to  the  grand  article  of  justification,  treated 
as  non-entities,  In  this  respect,  the  most  zealous 
professor,  with  ^]\  his  laboured  performances,  stai  ds 
on  a  level  with  the  most  profane.  The  apostolic 
truth  addressing  all  to  whom  it  comes,  as  guilty, 
Condemned,  perishing  wretches,  leaves  no  room 
for  preference  or  boasting  in  any  ;  that  so  the  whole 
glory  of  our  salvation  may  be  secured  to  that  grace 
which  is  infinitely  rich  and  absolutely  free. 

At  this,  the  devout  Pharisee  and  the  decent  mo- 
ralist are  highly  offended.  Such  doctrines  being  ad- 
vanced, they  think  it  incumbent  upon  them  to  stand 
up  in  defence  of  what  they  call  an  holy  life  :  and  to 
support  the  sinking  credit  of  good  works,  as  having 
a  considerable  efficacy  in  procuring  our  acceptance 
with  God*  This  many  persons  frequently  do,  much 
more  by  talking  about  their  necessity  than  by  per- 
forming them.  Now  they  think  it  their  duty  to  rail 
at  the  preacher  as  an  avowed  enemy  to  holiness  ;  nor 
will  they  spare  to  give  him  the  honourable  title  of, 
A  friend  of  fiublicans  and  sinners.  Now  innumera- 
ble slanders  are  cast  on  the  doctrine  of  grace,  as 
being  licentious ;  and  on  the  ministers  of  it,  as  open- 
ing the  flood-gates  of  all  iniquity.  For  they  suppose 
that  every  thing  bad  may  be  justly  expected  fromi 
those  who  openly  disavow  all  dependence  on  their 
'5wn  duties  ;  and  whose  hope  of  eternal  happiness 


4l  MJlHODWCTlOiy, 

arises,  not  from  services  which  they  perform,  but 
from  ijrace  which  the  gospel  reveals:  not  from  the 
worth  which  they  possess,  but  from  the  work  which 
Cnrist  has  wrought.  Tiius  they  despise  the  gospel 
under  the  fair  pretence,  of  ct  more  than  common 
concern  for  the  interests  of  Jioliness. 

Nor  is  this  the  only  offence  wnich  the  gospel  gives. 
For  as  it  is  entirely  inconsistent  with  the  natural  no- 
tions of  men  concerning  acceptance  with  God,  and 
contrary  to  every  scheme  of  salvation  which  human 
reason  suggests  ;  as  it  will  admit  of  no  co-partner  in 
relieving  a  distressed  conscience,  or  in  bringing  de- 
liverance to  a  guilty  soul,  but  leaves  every  one  that 
slights  it  and  seeks  for  assistance  from  any  other 
quarter,  to  i>erish  under  an  everlasting  curse  ;  so  the 
pride  of  the  self-sufficient  kindles  into  resentment 
against  it,  as  a  most  uncharitable  doctrine  and  quite 
unsociable.  Nor  can  the  faithful  dispensers  of  sacred 
truthfail  to  share  in  the  honours- of  these  reproaches. 
For  while  they  dare  toaffirm,  that  this  gospel,  so 
hateful  to  the  sons  of  pride,  exhibits  the  only  way  ofa 
sinner's  access  to  his  offended  Sovereign;  and  that 
all  who  oppose  it,  and  all  who  embrace  its  counter- 
feit, are  left  in  the  hands  of  divine  justice  without  a 
Mediator  ;  they  are  sure  to  be  accounted  persons  of 
contractexi  minds,  and  very  far  from  a  liberal  way  of 
thinking.  They  are  considered  as  the  dupes  of  bi- 
gotry, and  little  better  than  the  enemies  of  mankinds 
Hj3,  indeed,  who  pretends  to  be  a  friend  to  revealed 
truth,  but  is  cool  and  indifferent  to  hs  honour  and  in- 
terest ;  whose  extensive  charity  is  such,  that  he  can 
allow  those  who  widely  differ  from  him  m  the  capital 
articles  of  the  christian  faith,  to  be  safe  m  their  own 
way ;  may  enjoy  his  peculiar  sentiments  without 
much  fear  of  disturbance.  But  though  such  conduct 
may  be  applauded,  under  a  false  notion  of  christian 


iNTRODUCTIOX.  & 

caudour,  and  of  a  catholic  spirit ;  though  it  may  be 
the  way  to  maintain  a  friendly  intercourse  amoncj 
multitudes  whose  leading  sentiments  are  widely  dif- 
ferent ;  yet  it  will  be  deemed,  by  the  God  of  truth, 
as  deserving  no  better  name,  than  ^joint  ofifiosition 
to  the  spirit  and  design  of  his  gospel.  For  such  a 
timid  and  lukewarm  profession  of  truth,  is  little  bet- 
ter than  a  denial  of  it ;  than  open  hostility  against  it. 
To  seek  for  peace  at  the  expense  of  truth,  will  be 
found,  in  the  end,  no  other  than  a  wicked  conspira- 
cy against  both  God  and  man.  Such,  however,  as 
love  the  truth,  will  boldly  declare  against  all  its  coun- 
terfeits, and  every  deviation  from  it:  and,  whatever 
may  be  the  consequence,  they  will  say  with  him  of 
old.  Though  ivcy  or  an  cngel  Jrom  heaven^  fireach 
any  other  gos/iel,  let  him  be  accursed. 

Thus  the  genuine  gospel  will  always  appear  like 
an  insult  on  the  taste  of  the  public.  Wherever  it 
comes,  if  it  be  not  received,  it  awakens  disgust  and 
provokes  abhorrence.  Nor  can  it  be  otherwise.  For 
its  principal  design  is,  to  mortify  the  pride  of  man, 
and  to  display  the  glory  of  grace  ;  totJirow  all  human 
excellence  down  to  the  dust,  and  to  elevate,  even  to 
tlironcs  of  glory,  the  needy  and  the  wretched;  to 
show  that  every  thing  which  exalteth  itself  against 
the  knowledge  of  Christ,  is  an  abomination  in  the 
sight  of  God ;  and  that  he  v/ho  is  despised  of  men 
and  abhorred  by  the  nations,  is  Jehovah's  eternal  de- 
light.* The  ancient  gospel  is  an  unceremonious 
thingi  It  pays  no  respect  to  the  academic  because  of 
his  profound  learning;  nor  to  the  moraiist  on  ac- 
count of  his  upright  conduct.  It  ha^i  not  the  least 
regard  to  the  courtier,  because  of  his  pompous  ho- 
nours ;  nor  to  the  devotee,  for  the  s&ke  of  his  zeal  or 
his  righteousness.  No,  the  potent  prince  and  tho 
*  Isa.  xlix.  7,     Matt.  Hi.  17, 


O  IKTHODirCTIOy. 

abject  slave,  the  wise  philosopher  and  the  ignorant 
rustic^  the  virtuous  lady  and  the  infamous  prostitute, 
stand  on  the  same  level  in  its  comprehensive  sight- 
Its  business  is  with  the  worthless  and  miserable, 
whomsoever  they  be.  If  these  be  relieved,  its  end 
is  gained.  If  these  be  made  happy,  its  Author  is 
fi^lorified,  whatever  may  become  of  the  rest.  To- 
v/ard  these  it  constantly  wears  the  most  friendly  as- 
pect and  rejoices  to  do  them  good.  But  the  self- 
sufficient  of  every  rank  are  treated  by  it  wiih  the 
utmost  reserve,  and  beheld  with  a  steady  contempt. 
The  hungry  \\.Jilteth  vAthgood  things  but  the  rich  it 
lendeth  emfitxj  a'ivay. 

These  considerations  may  serve  to  show  us  the  true 
state  of  the  case,  as  it  stood  between  Paul  and  his 
opponents.  The  situation  of  things  was  much  the  same 
between  Protestants  and  Papists,  at  and  for  some 
time  after  the  Reformation.  Nor  will  the  apostolic 
doctrine  ever  fail  to  be  attended  with  strenuous  op- 
position and  foul  reproaches,  while  ignorance  of  its 
real  nature,  and  legal  pride,  prevail  in  the  hearts  of 
men.  Many,  indeed,  are  the  methods  that  have 
been  devised,  to  render  the  unpalateable  truth  m.ore 
generally  acceptable,  and  to  obviate  the  offence  of  the 
cross.  But  what  have  been  the  consequences  ?  The 
gospel  has  been  corrupted ;  the  consciences  of  awa- 
kened sinners  have  been  left  to  grope  in  the  dark,  for 
that  consolation  which  nothing  but  the  miadultcruted 
truth  could  give;  and,  instead  of  promoting  holiness, 
the  reverse  has  been  awfully  manifest.  It  therefore 
behoves  every  lover  cf  sacredtruth,  to  let  it  stand  on 
its  own  basis,  and  not  to  tamper  wiih  it.  To  leave, 
all  its  credit  and  aH  its  success  in  the  world,  to  its 
own  intrinsic  worth — to  that  authority  with  wJiich  it 
is  cloLlied,  and  to  the  management  of  that  sovereign 
Beinj  who  ordsiined  it  for  his  own  glory. 


iNTRODirciiojr.  T 

But  however  the  doctrine  ofreigiiing:  grace  may  be 
despised  by  the  self-sufficient,  it  will  ever  be  revered 
by  the  fioor  in  sftirit.  For,  by  it  they  are  informed 
of  an  honourable  way  of  escape  from  the  wrath  to 
come,  which  they  know  they  have  justly  deserved. 
To  the  sensible  sinner,  theinifore,  it  must  always  be  a 
joyful  sound.  And  though  such  persons  as  are  igno- 
rant of  its  nature,  tendency,  and  design,  are  always 
ready  to  imagine  that  it  has  an  unfriendly  aspect  up- 
on morality  aiid  good  works,  when  preached  in  its 
glorious  frceness  ;  yet  we  may  boldly  affirm,  that  it 
is  the  grand  instrument  ordained  by  a  holy  God,  for 
informing  the  ignorant,  comforting  the  disconso- 
late, and  rescuing  the  profligate  from  that  worst  of 
vassallage,  the  servitude  of  bin,  and  subjection  to 
Satan.  Such  is  the  benign  tendency  of  the  glorious 
gospel !  Such  is  its  friendly  and  sanctifying  influ- 
ence on  the  hearts  of  nier  I 

It  will  indeed  be  acknowledged,  that  this  doctrine 
may  be  held  in  licentiousness  by  those  that  profess  it. 
But  then  it  will  be  as  coniidently  maintained,  that 
whoever  holds  it  in  unrighteousness,  never  received 
the  love  of  that  sacred  truth,  or  experienced  the 
power  of  it.  For,  to  huve  a  bare  conviction  of  di- 
vine truchin  the  mind,  and  to  experience  its  power 
on  the  heart,  are  very  dift'crent  things.  The  former 
may  produce  an  outward  profession  ;  the  hiiter  will 
elevate  the  affections,  turn  the  corrupt  bias  of  the 
will,  anc^  influence  the  whole  conduct.  With  the 
steadiest  persuasion,  therefore,  of  the  holy  nature 
and  tendency  of  the  doctrine  of  divine  grace,  as  it  is 
in  Itself,  and  as  it  operates  on  the  minds  and  man- 
ners of  all  those  who  know  it  in  truth  ;  I  proceed  to 
give,  not  a  full  display  (that  is  Hifniitely  too  high  for 
mortals)  but  some  brief  hints  concerning  that  grace 
1-hich  reigns  ;  and  of  the  w*ay  in  which  it  is  mani- 


5  TUE  SIGNIFICATION 

lested,  so  as  to  demonstrate  its  power,  glorjr,  and  ma- 
jesty, in  the  salvation  of  sinners.  This  I  shall  do  by 
endeavouring  to  illustrate  that  important  and  charm- 
ing passage,  recorded  in  Romans  the  fifth  and 
twenty-first :    Even  so  might  GRACE  REIGN, 

THROUGH    RIOHTEOUSN-iLSS,  UNTO    ETERNAL  LIFE, 

«Y  Jesus  Christ  our  Lord.  And  while  the  au- 
thor, conscious  of  his  own  insufficiency,  looks  up  to 
the  Spirit  of  wisdom  for  divine  illumination,  that  he 
may  write  with  all  the  precision  and  sanctity  of 
truth,  in  opening  the  noble  subject  of  the  ensuing 
Treatise  ;  he  would  intreat  the  reader  to  peruse, 
with  candour  and  impartiality,  the  contents  of  the 
following  pages. 


CHAP.  I. 

Concerni7ig  the  signification  of  the  term  Grace, 

jL  hat  we  may  proceed  with  greater  clearness  and 
certainty  in  our  following  inquiries,. it  is  necessary 
to  consider  what  is  implied  by  the  term,  Grace. 
The  primary  and  principal  sense  of  the  word,  isfree 
favour^  unmerited  kindness.  In  this  acceptation  it 
is  most  frequently  used  in  the  inspired  volunae  ;  and 
thus  it  is  to  be  understood  in  the  words  of  the  Holy 
Ghost  under  consideration.  Grace,  in  the  writings 
of  Paul,  stands  in  direct  opposition  to  works  and 
worthiness — all  works  and  worthiness  of  every  kind, 
and  every  degree.  This  appears  from  the  follow- 
ing passages.  J^Toiy  to  him  (hat  worketh,  the  reward 
is  not  reckoned  of  grace  but  of  debt : — Therefore  it 
is  offaith^  that  it  might  be  bij  grace.  For  by  grace 
are  ye  savcd-^^not  of  vjorks-,   lest   any  man   should 


^:.^^  IJ'/iO  hath  saved  us — 7ict  accordi?!^  to  oui\ 
,j07-ksj  but  according  to  his  oivn  purfiosc  and  grace  * 

As  the  word  inercy^  in  its  primary  signification, 
has  relation  to  some  creature,  either  actually  in  a 
•suj^ering  state,  or  obnoxious  to  it ;  so  grace,  in  its 
proper  and  strict  sense,  always  prc-supposes  uniuor- 
thintss  in  its  object.  Hence,  whenever  any  thing 
valuable  is  communicated  by  the  blessed  Gcd  to  any 
of  Adam's  apostate  offspring,  the  communication  of 
it  cannot  be  oi  grace,  any  further  than  the  person  on 
whom  it  is  conferred  is  considered  as  untvorthy. 
For,  so  far  as  any  degree  of  woith  appears,  the  pro- 
vince of  grace  eeases,  and  that  of  equity  takes  place. 
Grace  and  worthiness,  therefore,  cannot  be'  connect- 
ed in  the  same  act,  and  for  the  same  end.  The  one 
must  necessarily  give  place  to  the  other,  according- 
to  that  remarkable  text ;  Jf  by  grace,  then  it  is  no 
viore  of  works;  othcrii'ise  grace  is  no  more  grace. 
But  if  it  be  ofivorks,  then  it  is  no  more  grace  ;  other- 
Kvise  ivork  is  no  more  rjork.-f  From  tne  apostle's 
reasoning  it  is  evident,  that  whatever  is  of  works, 
is  not  of  grace  at  all ;  and,  tLat  whatever  is  of  grace 
is  not  of  v.'orks  in  any  degree.  In  tne  apostle's  view 
of  things,  works  and  grace  are  essentially  oppooitc. 
and  equally  irreconcileable  as  light  ana  darkness. 
Besides,  when  Paul  represents  the  capital  blessings 
of  salvation  as  flowing  from  divine  grace,  we  arc 
led  to  consider  the  persons  on  whom  they  arc  be- 
stowed, uot  only  as  having  no  claim  to  those  benefits, 
but  as  deserving  quite  the  reverse — as  having  incur- 
red a  tremendous  curse,  and  as  justly  e:-:posed  to 
eternal  ruin. 

That  grace,  therefore,  about  which  we  treat,  may 
be  thus  defined ;  It  is  the  eternal  and  absolutely  free 

FiOm,  iv.  4.  16.  Ephes.  ii.  8,  9.  2  Tira.  i.  9.     f  Rom.  xi.  6 
B      • 


10  THE  SIGNI^ICATIO^',  S:C. 

favour  of  Gody  manifested  i?i  t/ie  vouchaafcme^it  of 
sfiiritzial  and  eternal  blesninga  to  the  i^uilty  and  the 
unworthy.  What  those  blessings  are,  we  shall  en- 
deavour to  show  in  the  subsequent  pages.  Mean- 
while be  it  observed,  that,  according  to  this  definition, 
the  grace  of  God  is  eternal.  Agreeable  to  the  import 
of  those  reviving  words  ;  Yea^  I  have  loved  thee  luith 
an  everlasting  love.*  It  is  divinel}'  free,  and  infinite- 
ly rich.  Entirely  detached  from  every  supposition 
of  human  worth,  and  operating  independently  of  all 
conditions  performed  by  man  ;  it  rises  superior  to  hu- 
man guilt,  and  superabounds  over  human  unworthi- 
ness.  Such  is  the  eternal  origin,  such  the  glorious 
basis,  of  our  salvation  !  Hence  it  proceeds  and  is 
carried  on  to  perfection.  Grace  sliines  through  the 
whole.  For,  as  an  elegant  writer  observes,  '  it  is  not 
like  a  fringe  of  gold,  bordering  the  garment ;  iM)t 
Jike  an  embroideiy  of  gold,  decorating  the  robe  ;  but 
like  the  mercy-seat  of  the  ancient  tabernacle,  which 
was  gold — pure  gold — all  gold  throughout.* 

Yes,  reader,  this  is  the  inexhaustible  source  of  all 
those  inestimable  blessings  which  the  Lord  bestows 
on  his  unworthy  creatures,  in  this,  or  in  a  future 
world.  It  is  this  which,  in  all  that  he  does,  or  ever 
will  do  for  sinners,  he  intends  to  render  everlastingly 
glorious  in  their  eyes,  and  in  the  eyes  of  all  holy  in- 
telligences. The  indelible  motto,  inscribed  by  the 
hand  of  Jehovah  on  all  the  blessings  of  the  unchange- 
able covenant, is;  To  t«e  praiss  of  t«e  cloht  of 

HIS  GRACE. 

Hence  we  may  learn,  That  if  grace  in  its  o^t^  na- 
ture, and  as  it  is  exercised  in  our  salvation,  be  direct- 
ly opposite  to  all  works  and  worthiness ;  then  such 
persons  are  awfully  deceived,  who  seek  to  jein  them 

*  Jer.  rxxi.  3. 


0?  GliACE  AS  IT  REIGN'S,  ^C.  II 

together  in  the  same  work  and  for  the  same  end. 
ifo.wever  high  their  pretences  may  be  to  holiness,  it 
is  plain  from  the  word  of  God,  and  may  in  some  de- 
gree appear  from  the  nature  of  the  thing,  that  they 
lake  an  effectual  way  to  ruin  their  souls  for  ever  ; 
except  that  very  grace  prevent,  of  uhich  they  have 
iuch  false  and  corrupt  ideas.  For  divine  grace  dis- 
dahiS  to  be  assisted  in  the  performance  of  that  work 
which  pecuiiariy  belongs  to  itself,  by  the  poor,  im- 
perfect performances  of  men.  Attempts  to  com- 
plete what  grace  begins,  betray  our  pride  and  oflend 
the  Lord;  but  cannot  promote  our  spiritual  mtercst. 
Let  the  reader  therefore  carefully  remember,  that 
grace  is  either  absolutely  free,  or  it  is  not  at  all :  and, 
that  he  who  professes  to  look  for  salvation  by  grace, 
cither  believes  in  his  heart  to  be  saved  entirely  by  it, 
pr  he  acts  inconsistently  in  uffuirs  cf  the  greatest  im- 
portance. 


CHAP.  IL 

Oj  Grace,  a^  It  Reigns  in  our  Salvation  in  generai!, 

IjTRACE,  in  our  text,  is  compared  to  a  sovereign. 
Now  a  sovereign,  considered  as  such,  is  invested  with 
regal  power,  and  the  highest  authority.  Grace, 
therefore,  in  her  beneficent  government,  must  exert 
and  manifest  sovereign  power — must  supercede  the 
reign,  and  counteract  the  mighty  and  destructive 
operations  of  sin  ;  or  she  cannot  bring  the  sinner 
to  eternal  life.  For  the  Holy  Spirit  has  compar- 
ed   sin   to    a    sovereign,  whose    reign  ter.minatcs    in 


12  OF  GRACE,  AS  IT  REIJ^JS 

As  sin  appears,  clothed  in  horrid  dtformitv,  and 
armed  with  destructive  power,  inflictii  g  temporal 
death,  and  menaciiH^  eternal  flames;  so  Grace  ap- 
pears on  the  throne,  iirrayed  in  the  beauties  of  holi- 
ness, and  smiiinp;  with  divine  benevolence  ;  touched 
with  feelings  of  the  tendercst  compiission,  and  anned 
with  all  the  magniliccnce  of  invincible  power,  l-'ully 
determined  to  exert  her  authority  and  gratify  her 
compassion,  under  the  conduct  of  infinite  wisdoni  ; 
to  the  everlasting  honour  of  inflexible  justice,  invio- 
lable veracity,  and  every  divine  perfection — by  rescu- 
ing the  condemned  offender  from  the  jaws  of  de- 
fetruetion  ;  by  speaking  peace  to  the  alarmed  con- 
sciences of  damnable  delinquents  ;  by  restoring  la 
r.postate  creatures  and  vile  miscreants,  a  supreme 
iove  to  God  and  delight  in  the  ways  of  holiness  ;  and, 
fmally,  by  bringing  them  safe  to  everlasting  honour 
and  joy.  In  a  word  ;  the  heart  of  this  mighty  sove- 
reign is  compassion  itself;  her  looks  are  love;  her 
language  is  balm  to  the  bleeding  soul,  and  her  arm 
salvation.  Such  a  sovereign  is  Grace.  Those  who 
arc  delivered  by  her,  must  enjoy  a  complete  salva- 
tion. Those  who  live  under  her  most  benign  go- 
vernment must  be  lir.ppy  indeed. 

Divine  grace,  as  reigning  in  our  salvation,  not  only 
appears,  but  appears  with  majesty  ;  not  only  shines, 
but  triumphs:  providing  all  things,  freely  bestowing 
all  things  necessary  to  our  eternal  happiness.  Grace 
does  not  set  our  salvation  on  foot,  by  acconn-nodating 
its  terms  and  conditions  to  the  enfeebled  capacities 
of  lapsed  creatures  ;  but  begms,  carries  on,  and  com- 
pletes the  arduous  work.  Grace,  as  a  sovereign, 
does  not  rescue  the  sinner  from  deserved  ruin  ;  fur- 
nish him  with  new  abilities  :  and  then  leave  him,  by 
their  proper  use,  to  resist  the  tempter  ;  to  mortif;^ 
his  lusts ;  to  attain  tho-e  h©/v  quaViiies  and  P'^rfoni^ 


IS  0V&  salVaiio!?  in  general.  is- 

those  righteous  acts,  which  render  him  fit  for  eternal 
happiness,  and  give  him  a  title  to  it.  No  ;  for  if  the 
province  and  work  of  grace  were  circumscribed  in 
this  manner,  things  of  tlie  last  importance  to  the  glo- 
ly  of  God  and  the  felicity  of  man,  would  be  left  in 
the  most  uncertain  and  perilous  situation.  And,  ad- 
mitting the  possibility  of  any  sinner  being  saved  in 
such  a  way,  there  would  be  ample  scope  for  the  ex- 
ertions of  spiritual  pride,  and  much  room  for  boast- 
ing ;  which  would  be  diametrically  contrary  to  the 
honour  of  the  Most  High,  and  frustrate  the  noble  de- 
signs of  grace.  This  matchless  favour,  far  from  be- 
ing satisfied  with  laying  the  foundation,  rears  the  su- 
perstructure also  ;  it  not  only  settles  the  prelimina- 
ries, but  executes  the  very  business  itself.  The  Pha- 
risee in  the  parable,  made  his  acknowledgments  to 
preventing  and  assisting  grace  :  for,  God  I  thank  thee 
v/as  his  language.  It  is  evident,  however,  that  his 
views  of  grace  were  very  contracted  ;  and  his  hopes 
arising  from  it  very  dcceitfuh.  V/ould  we  then  view 
grace  as  reigning  ?  We  must  consider  it  as  the  al- 
pha and  omega,  the  beginning  and  end  of  our  salva- 
tion ;  ihat  the  unrivalled  honour  of  that  greatest  of  all 
works,  may  be  given  to  the  God  of  all  g}  ace. 

Having  taken  this  general  view  of  reigning  grace, 
I  would  now  ask  ;  What  think  you,  reader,  of  this 
wonderful  favour  ?  Is  it  worthy  of  God  ?  Is  it  suit- 
able to  your  case  ? — Or  know  you  not,  that  you  are 
by  nature  under  the  guilt  and  dominion  of  sin  ?  Of 
sin,  that  dreadful  sovereign  ;  of  sin,  that  worst  of  ty- 
rants. Sin  reigr^s^  says  the  apostle  ;  and  the  end  of 
its  reign,  where  the  sovereignty  of  grace  does  not  in- 
terpose, is  eternal  death.  Can  you  sleep  away  your 
tixne^  and  dream  of  being  finally  happy,  while  under 
-he  power  of  so  malignant  a  sovereign  ?  Shall  the 
*oys  and  trifles  of  a  transitory  woild  amuse,  when 
B-2. 


14  OF  CRACr,,  AS  IT  RMCNS 

your  soul,  your  immortal  all,  is  at  stake  ?  If  so, 
how  lamentable  your  condition  !  how  dreadful  your 
state  I  Awake  ! — arise  ! — Bow  the  knee  to  divine 
grace,  O  stubborn  rebel  !  while  she  holds  out  the 
golden  sceptre  of  pardon  and  of  peace.  Acknow- 
ledge her  supremacy,  submit  to  her  government,  be- 
fore justice  ascend  the  throne  and  vengeance  lanch 
her  bolts.  For  then  an  eternal  bar  will  lie  against 
evei7  application  for  mercy,  though  arising  from  the 
most  pressing  want. 

Or,  if  awake  in  your  conscience,  do  you  think  it 
possible  to  effect  your  own  deliverance  ?  Alas  !  you 
are  entirely  without  strength  to  perform  any  such 
thing;  and  grace  was  never  intended  as  an  auxiliary 
to  help  the  weak,  but  well-disposed,  to  save  them- 
selves. The  mercy  of  God  and  the  gospel  of  Christ, 
were  never  designed  to  assist  and  reward  the  right- 
eous ;  but  to  relieve  the  miserable  and  save  the  des- 
perate— to  deliver  those  who  have  no  other  assistance, 
nor  any  other  hope. — Were  you  acquainted  with 
your  abject  vassallage,  were  you  convinced  by  the 
Spirit  of  truth,  that  there  is  no  possible  way  of  es- 
cape, but  by  reigning  grace  ;  then  would  you  cry  for 
help,  and  then  the  relief  that  grace  affords  would  be 
all  your  salvation  and  all  your  desire. 

If,  on  the  other  hand,  you  are  burdened  with  sin 
and  harassed  by  clamorous  fears  of  being  cast  into 
hc]\ ;  if,  sensible  of  your  native  depravity,  the  multi- 
plied iniquities  of  your  life,  the  many  shameful  de- 
fects attending  your  best  services,  and  your  present 
absolute  unworthiness,  you  are  ready  to  sink  in  de- 
spondency ;  O  remember  !  that  grace  has  erected  her 
throne.  This  forbids  despair.  For  her  wonderful 
throne  is  erected,  not  on  the  ruins  of  justice,  not  on 
the  dishonour  of  the  law  ;  but,  on  the  blood  of 
THE  Lamb.     The  inconeeivably  perfect    obedience* 


IN  OUR  SALVATION  IN  GENEKAL.  15 

and  the  innnitely  meritorious  death  of  the  Son  of 
God,  form  its  mighty  basis.  Here  grace  is  highly- 
exalted  :  here  grace  appears  in  state,  dispensing  her 
favours  and  showing  her  glory.  To  such  a  benevo- 
lent and  condescending  sovereign,  the  basest  ma>: 
have  free  access — By  such  a  powerful  sovereign  the 
most  various,  multiplied,  and  pressing  wants,  may  be 
relieved  with  the  utmost  ease  and  the  greatest  alacri- 
ty. Remember,  disconsolate  soul,  that  thef  name,  the 
nature,  the  office  of  GRACE  ENTHRONED,  loudly 
attest.  That  the  greatest  unworthiness  and  the  most 
profligate  crimes,  are  no  bar  to  the  sinner  in  coming 
to  Christ  for  salvation  ;  in  looking  to  sovereign  fa- 
vour for  all  that  he  wants.  Nay  they  demonstrate, 
that  the  unworthy  and  sinful  are  the  only  persons 
with  whom  grace  is  at  all  concerned.  This  is  amaz- 
ing I  this  is  delightful ! 

Ho!  all  ye  children  of  want  and  sons  of  wretch- 
edness !  hither  ye  may  come  with  the  utmost  free- 
dt)m.  Be  it  known  to  you  ;  be  it  never  forgotten 
by  you;  that  Jehovah-  considered  your  indigent 
case,  and  designed  your  complete  relief,  when  he 
erected  this  wonderful  throne.  Your  names  are  not 
omitted  in  the  heavenly  grant;  nay,  ye  are  the  only 
persons  that  are  blessed  with  aright  of  access  to  this 
mercy-seat. — Did  sinners  more  generally  know  their 
state,  and  the  glorious  nature  of  grace  as  exalted  in 
?najesty ;  how  would  the  throne  of  this  mighty 
5^.overeign  be  crowded  I — crowded,  not  by  persons 
ailorned  with  fine  accomplishments — but,  with  the 
fioor^  the  -maimed,  the  halt,  and  the  blind.  With 
longing  hearts,  and  uplifted  hands,  big  with  expecta- 
tion and  sure  of  success,  they  would  throng  her  courts. 
Thither  they  would  flee  as  a  cloud  for  numoer,  and 
as  doves  for  speed :  for  there  is  provision  made  to 
supply  all  their  v,'ants.     As  persons  of  all  ranks  and 


1%-  (3F  CKA<rE,  AS  IT  REICHJS 

of  every  character,  arc  equally  destitute  of  any  right- 
eous or  valid  plea  for  admission  into  the  eternal  king- 
dom ;  so,  feeling  their  want  of  spiritual  blessin^gs, 
they  have  equally  free  access  to  this  munificent  sove- 
reign, and  the  same  ground  to  expect  complete  re- 
lief. Here,  and  in  this  respect,  there  is  no  difference 
between  the  devout  professor,  and  the  abandoned  pro- 
flgate ;  the  chaste  virgin,  and  the  infamous  prosti- 
tute. For,  being  all  criminals,  and  under  the  same 
condemnation,  they  have  rot  the  smallest  gleam  of 
hope,  except  what  shines  upon  them  in  that  compas- 
sionate proclamation  which  is  issued  from  the  throne 
of  grace  by  the  eternal  Sovereign.*  But,  as  that 
proclamation  is  expressive  of  the  freest  favour  and 
the  richest  grace ;  including  offenders  of  the  worst 
characters,  publishing  pardon  for  sins  of  the  deepest 
dye,  and  all  ratified  by  veracity  itself;  it  affords  suf- 
ficient encouragement  to  the  vilest  wretch  that  lives, 
who  is  willing  to  ov.e  his  all  to  divine  bounty,  with- 
out hesitation  to  receive  the  heavenly  blessmg,  and 
with  gratitude  to  rejoice  in  the  royal  donation — 
•  Yes,  thine  it  is,  O  sovereign  Giiace  I  to  raise 
the  poor  from  the  dunghill,  and  the  needy  out  of  the 
dust.  Thine  it  is  to  set  them  on  thrones  of  glory, 
and  to  number  them  among  the  princes  of  heaven.* 
Remember  this,  my  soul,  and  be  this  thy  comfort : 
and  ma  y  the  Lord  enable  both  the  author  and  the 
reader,  to  see  eye  to  eye  the  ric\>es  of  Reigning' 
Grace  • 

Having  endeavoured  to  show,  how  grace  reigns  in 
our  salvation  in  genotal ;  I  shall  now  proLeed,  in  the 
following  chapters,  to  make  it  appear  that  grace 
reigns  more    particularly,  in  our  election — calling — 

=^  Isa.  If.  1,  2,  2.  Matt,  xl  28  Joho  vi.  37.  ao'.l  vii.  37 
Rey.  xxii.  17. 


IN  OUR    ELECIIOX.  IT 

.  j.rdon — -juatijication^^-adofiiion sancf7jicacicn,&T\d 

Jiersc-verance  in  the  fuith  to  eternal  life.  These  are 
so  many  essential  branches  of  our  salvation;  andin 
the  vouchsafes ent  of  these  capital  blessings,  grace 
reigns  ;  manifesting  an  authority  r.nd  exerting  a  pow- 
er truly  divine  and  infinitely  glorious. 


CHAP.  III. 

Cf  Grace^  cc  it  rcigr.s  in  cur  LUcticn. 

-/YmONG  the  various  blessings  -which  ftow  from 
sovereign  goodness,  and  are  dispensed  by  reigning 
grace,  that  of  election  deservedly  claims  our  first 
regard.  It  was  in  the  decree  of  election  that  the 
grace  cf  cur  infinite  Sovereign  did  first  appear,  in 
choosing  Christ  as  the  head,  and  in  him,  as  his  mem= 
bers,  all  that  should  ever  be  saved.  Election,  there- 
fore, is  the  first  link  in  the  golden  chain  of  our  salva- 
tion;  and  the  corner-stone  in  the  amazing  fubric  of 
human  happiness. 

As  Jehovah  is  the  former  cf  universal  nature, 
the  supporter  and  governour  of  all  worlds  ;  and  as  it 
is  not  consistent  with  the  pcrftclion  of  an  infinite 
Agent,  to  act  without  the  highest  and  noblest  design  ; 
50  the  adored  Creator,  before  he  imparted  existence 
or  time  comm.enced,  proposed  and  appointed  an  end 
worthy  of  himself,  in  all  he  determined  to  do.  This 
M  as  his  own  glory.  This  was  his  grand  design  in  ali 
ihe  various  ranks  of  existence  to  which  his  almighty 
.f^at  gave  birth.  Not  a  single  creature  in  the  vast  scale 
of  dependent  being,  but  is  connected  with  this  as  its 
ultimate  end.  The  loftiest  seraph  that  surrounds  the 
th.roncj  and  the  meanest  insect  that  crawls  in  the  dust, 


18  OP  GRACE,  AS  IT  REICH'S 

have  the  same  original  Parent,  and  are  designed,  i;i 
different  ways,  to  answer  the  same  exalted  end.  To 
deny  this,  or  to  suppose  that  the  most  perfect  Agent 
did  not  act  for  the  most  worthy  purpose,  is  highly  de- 
rogatory to  the  dignity  of  the  first  Cause. 

Nobly  conspicuous,  among  the  various  orders  of 
animate  and  inanimate  existence  in  this  lower  crea- 
tion, was  man,  when  first  formed  and  recent  from  the 
liands  of  his  Maker.  Man,  therefore,  as  bearing  the 
iively  impress  of  his  great  Creator's  image;  pos- 
sessing such  elevated  faculties  and  large  capacities 
for  operation  and  enjoyment ;  was  designed,  in  a  pe- 
culiar manner,  to  answer  this  highest  of  all  puiposes. 
Nor  was  the  entrance  of  sin  subversive  of  the  grand 
design,  but  made  subservient  to  it  in  various  ways.— 
It  was  impossible  such  an  event  should  brmg  confu- 
sion into  that  stupendous  plan  of.  divine  operation 
which  consummate  wisdom  had  formed.  For,  known 
to  the  omnicient  God^  are  all  hie  ivorks,  and  all 
events, ./rom  the  beginning'  of  the  nvorld.  All  that  is 
comprehended  in  what  men  call  contingents^  is  abso- 
lute certainty  with  Him  who  is  perfect  in  knowledge. 
The  entrance  of  sin,  therefore,  among  moral  agents, 
whether  angels  or  men,  could  not  possibly  frustrate 
Jehovah's  purpose,  or  render  his  original  designs 
abortive.  The  council  of  the  Lord  shall  staiid^  and 
he  ivill  do  all  his  fileasurc. — Though  the  entrance  of 
moral  evil  among  mankind  was  an  av/ful  event; 
though  Ada.m,,and  every,  individual  of  his  numerous 
offspring  were  contaminated,  injured,  and  ruined 
by  it ;  yet  it  appears,  from  divine  revelation,  that  He 
"Mho  declares  the  end  from  the  beginnings  not  only 
foresaw  it,  but  from  eternity  determined  to  display. 
his  perfections  and  promote  Ms  glory  by  it.  His  de- 
termination was,  to  glorify  himself  in  the  complete 
salvation  and  endless  felicity  of  some  of  the  nposttitc 


-IN  OUil  ELECTION.  !§ 

race,  and,  in  the  righteous  condemnation  of  others  - 
so  that  a  revenue  of  glory  shall  arise  to  the  great  Su- 
preme from  all  mankind.  This  glory  shall  arise,  as 
well  from  that  haughty  Egyptian  monarch,  who  re- 
nounced God's  dominion  and  said  ;  Who  is  Jehovah 
that  I  should  obey  him  ?  as  from  the  king  of  Israel, 
whose  exalted  character  is,  A  man  after  God't  on-n 
heart — As  well  from  a  traitorous  Jut4as,  who  sold  his 
Master's  blood  ;  as  from  a  faithful  Paul,  who  counted 
not  his  very  life  dear,  so  that  he  might  finish  his 
course  with  joy,  and  promote  the  Saviour's  honour. 
These  shall  be  the  monuments  of  sovereign  grace  ; 
those  of  righteous  vengeance,  and  both  for  the  glo- 
ry of  God  to  all  eterMity. — Nor  is  any  thing  more 
agreeable  to  right  reason,  or  the  sacred  scripture, 
than  to  conclude ;  That  as  Jeh(jvaii  is  the  first 
Cause,  so  he  should  be  the  last  End  ;  and  that  he 
should  be  at  the  most  perfect  liberty  to  dispose  of  his 
offending  creatures,  in  what  way  he  pleases,  for  his 
own  glory.  To  dispute  thi^,  is  to  deny  his  divine 
supremacy,  and,  with  Tharaoh,  to  renounce  his  eter- 
nal dominion. 

Such  being  the  final  cause  cf  the  creation  in  gene- 
ral, and  of  mankind  in  particular,  that  sovereign  Be- 
ing who  has  an  absolute  ri^httodo  what  he  will  with 
his  own,  havings  determined  to  create  man  and  to 
leave  him  to  the  freedom  of  his  own  will,  foreseeing 
he  would  certainly  fall  ;  of  his  free  dis:tinguishtng 
love^  choice  a  certain  number  out  of  the  apostate  race 
of  Adam^  and  ordained  them  to  <t  -partieiUation  of 
grace  here^  and  to  the  enjoyment  of  glory  hereajtcr. 
In  the  execution  of  v/hich  purpose,  by  means  every 
way  becoming  himself,  he  determined  to  glorify  all 
his  infinite  excellences.  Such  is  that  immanent  act 
of  God  which  is  commonly  called  Election^  and  is  the 
;  subject  of  this  chapter. 


20  OP  eUACE,  AS  IT  REIGNS 

The  doctrine  of  election,  or,  which  is  the  same 
'king,  the  doctrine  of  distinguishing  grace,  is  now 
very  much  exploded.  It  is  generally  deemed  un- 
worthy of  serious  notice,  by  the  learned  and  pliilo- 
sophic  gentlemen  of  the  present  age.  Though  it 
cannot  be  denied  to  have  made  a  considerable  figure 
in  those  systems  of  divinity,  that  were  adopted  by  men 
of  emmenc€;  for  piety  and  learning  in  former  ages ; 
and  particularly  by  our  first  Reformers  from  Pope- 
ry ;  yet  now  it  is  ranked,  by  many,  among  the  rash 
opinions  of  a  credulous  antiquily.  It  is  cashiered, 
as  a  doctrine  abhorrent  from  reason,  and  as  at  eternal 
•war  with  the  moral  perfections  of  God.  It  is  con- 
signed over  to  oblivion,  as  worthy  of  no  more  regard, 
than  the  bold  inquiries  and  v/ild  conclusions  ;  the 
laborious  ti;ifl in g  and  learned  lumber,  of  the  ancient, 
doting,  Polish  schoolmen.  It  is  also  traduced  as  a 
declared  enemy  to  ^practical  piety,  and  as  highly  inju- 
rious to  the  comfort  and  hope  of  mankind.  This  be- 
ing the  case,  we  need  not  wonder  that  it  is  now  be- 
come quite  unfashionable.^ 

But  what  is  tiie  reason  of  this  tragical  outcry 
against  it  ?  If  I  be  not  greatly  deceived,  it  is  as  fol- 
lows. This  doctrine  lays  the  axe  at  the  root  of  all 
our  boasted  moral  excellence,  This  doctrine,  in  its 
native  consequences,  demolishes  every  subterfuge  of 
human  pride;  as  it  leaves  not  a  shadow  of  a  differ- 
ence between  one  man  and  another,  why  the  Deity 
should  regard  and  save  this  person  rather  than  that ; 
but  teaches  ail  who  know  and  all  who  embrace  it,  to 
rest   in  that  memorable  maxim  ;   Even   so  Father, 

TOR   SO     IT     SEEMED  GOOD    IN    THY   ^sIGHT  ;    I'CSOlving 

the  whole  into  divine  grace  and  divine  sovereign- 
ty. Without  paying  the  least  compUment  to  the 
learning,  sagacity,  or  character,  of  any  who  dare  to 
arraign  the  divine   conduci,  it  rcpch  their  insojeucc 


IM    OUR    ELECTioK.  21 

,.■,  the  ibllowing  blunt  ni  aimer ;  J\'a7/,  btit  0  man! 
ivho  art  thou  that  refiHcHt  u^ainat  God  ? — It  further 
icjches,  that  as  unmerited  kindness  and  sovereign 
favour  began  the  work  of  salvation  ;  so  the  same 
grace  must  carry  it  on  and  complete  the  vast  design  : 
while  the  Most  High,  ever  jealous  of  his  honour,  is 
determined  to  have  all  the  glory.  Other  reasons 
might  be  mentioned,  but  these  may  suffice  to  show, 
that  the  spirit  of  independence  which  is  natural  to 
man,  and  reigns  in  the  unregencrated,  mii'st  be  fired 
with  resentment  by  such  an  attack  upon  it.  Henc^e 
the  few  votaries  of  this  unpopular  doctrine  must  ex- 
pect reproach  and  ridicule,  if  not  something  more 
severe,  to  attend  the  profession  of  a  tenet  so  un- 
polite. 

It  is  not,  howe%xr,  my  present  design  td  enter  up- 
on a  laboured  defence  of  this  offensive  doctrine.  I 
j>hall  leave  that  to  the  friends  of  truth,  who  have 
more  leisure  and  greater  abilities.  This,  indeed,  has 
been  already  often  perforn.ed  with  great  advantage  to 
the  church  of  Gcd.  I  shall,  therefore,  content  my- 
self, with  taking  a  short  view  of  the  principal  branches 
of  this  article  of  the  christian  f-ith  ;  with  proposing 
a  few  arguments  which  appear  to  me  plain  and  perti- 
nent in  vindication  of  it ;  and  wixh  pointing  out  its 
proper  improvement. 

That  those  who  in  the  volume  of  inspiration  are 
called  the  cliLt^  are  a  people  distinguished  from  oth- 
ers, and  that  all  mankmd  are  not  included  under 
this  denomination  ;  are  so  apparent  as  hardly  to 
need  any  proof.  These  thi?tgs  are  so  obvious,  from 
the  allowed  signification  of  the  term,  aiid  the  tenour 
of  divine  revelation,  as  to  leave  no  room  for  dispute. 
' — From  the  signijication  of  the  term.  Because, 
where  all,  whether  persons  or  things,  are  equally 
accepted,  there  is  no  preference  given;  there  is  no 
C 


22  OF   GKACEj   AS   IT   iiei';ns 

choice  made  ;  there  are  none  left.  For  to  deci  and 
10  choose,  are  the  same  thing.  Where  any  are  cho- 
sen, others  must  be  refused. — From  the  tenour  of  di- 
cine  revelation.  As  it  is  written  ;  I  sfieak  not  of  you 
all  ;  I  know  ivliom  I  have  chosen — I  have  chosen  you 
out  of  the  world — The  election  hath  obtained  it,  and 
:hs  rest  were  blinded. 

That  those  who  are  %o  denominated  are  not  collec- 
tive bodies,  appears  with  superior  evidence  from 
what  is  asserted  concerning  them,  in  the  same  infal- 
lible rule  of  our  faith  and  practice.  They  are  de- 
scribed,'as  liaving  their  names  written  in  heaven,  and 
zn  the  book  of  life.  They  are  said  to  be  ordained  to 
eter7ial  life,  and  chosen  to  salvation.  And  in  the 
boldest  manner  imaginable,  it  is  asked  by  one,  who 
was  thoroughly  acquainted  with  their  state  and  pri- 
vileges ;  Who  shall  lay  any  thing-  to  the  charge  of 
God's  elect  ? — Now  a  small  degree  of  discernment 
will  enable  us  to  conclude,  that  these  things  cannot 
with  truth  be  affirmed  concerning  nations,  churches, 
or  communities  of  any  sort,  considered  as  such. 
But,  on  the  contrary,  they  strongly  imply,  that  the 
elect,  as  distinguished  from  others,  are  particular 
persons,  whose  names  are  in  a  particular  manner 
known  to  God  ;  tliat  election  relates  to  spiritual 
]>lcssings  and  eternal  enjoyments ;  and  that  the  ob- 
jects of  it  are  dear  to  God,  and  for  ever  precious  in 
his  sight. 

That  the  objects  of  election  are  particular  pensons 
inay  further  appear  from  hence.  From  the  be'^in- 
ning  Jehovah  designed  to  manifest  his  love  in  the  sal- 
vation of  sinners.  The  damnation  inflicted  on  many 
puts  it  beyond  a  doubt,  that  this  design  extended  on- 
ly to  some ;  for  all  are  not  saved,  and  the  divine 
purpose  cannot  be  rendered  void.  That  salvation 
ivas  to  be  wrought  by  his  own  Son,  as  inwsted  witli 


IN'    Otrn   ELECTION.  23 

:-•  r.hamcler,  r.ncl  as  pcribrniint]^  the  \voik  of  a  ISIe- 
ciuior  and  Surety.  As  a  Mediator  and  Substitute, 
he  was  to  obey,  and  bleed,  and  die;  die,  under  a 
ciiarge  of  the  ])jackcst  guiit,  and  feeling  the  weight 
ot'  the  hcavie^it  curse*.  It  was  necessary,  thertfort , 
to  be  determined,  how  many,  and  who  in  particular, 
should  be  iiitcrested  in  this  wonderful  work,  and  sav- 
ed by  it.  Their  persons,  as  well  as  their  situation 
and  wants,  must  be  known  to  him  and  distinguished 
from  others.  Tor  it  is  absurd  to  suppose,  that  he 
should  engage  as  a  substitute,  to  perform  obedience 
and  pour  his  blood  ;  to  lay  down  his  life  as  a  ransom 
to  satisfy  justice,  and  all  this  for  persons  unknown. 
When  any  one  engages,  in  a  legal  way  to  become  . 
responsible  for  another  in  matters  of  debt  or  offence  ; 
he  is  always  supposed  to  have  some  kno-vvledge  of  the 
person  for  whom  he  engages,  so  as  to  distinguish 
him  from  all  others,  who  may  be  in  similar  circum- 
stances and  stand  in  the  same  need  ;  and  the  name  of 
the  person,  wb.ose  cause  he  undertakes,  must  also  be 
mentioned  in  the  engagement  to  render  it  valid. 

Nor  does  it  appear  that  the  design  of  God  in  the 
salvation  of  sinners,  by  the  incarnation  and  death  of 
Ills  own  Son,  could  have  been  certainly  answered  on 
any  other  hypothesis.  Supposing,  for  instance,  that 
it  had  been  the  divii.e  purpose  to  save,  by  the  media- 
tion of  Jeslis,  all  who  should  ever  believe;  without 
asGertaiiiing  the  persons  who  should  thus  embrace  the 
Redeemer,  it  would  have  remained  dubious  whether 
any  would  be  finally  saved  ;  because  uncertain  whe- 
ther any  would  ever  believe.  But  if  it  were  certain 
iliat  some  would  believe,  this  certainty  must  arise 
from  the  purpose  of  God;  for,  on  any  other  founda- 
tion, nothing  future  can  be  absolutely  certain.     If  it 

"      *  2  Cor.  r.  21.    Gal.  Ui.  13. 


5-i  OF  CiiAOE,    AS    IT    liLIGNS 

was  determined  ihat  some  ihould  believe,  ilic  divine 
appointment  must  be  considered  as  extending;  to 
every  individiuil  vhose  faith  and  salvation  are  sup- 
posed to  be  certain.  For  faith  is  a  gift  of  grace,  and 
could  not  be  foreseen  in  any  but  those  on  uiiom  the 
great  Dispenser  of  every  favour  had  determined  to 
bestov/  it.  Hence  we  may  sufely  infer,  that  as  the 
death  of  Christ  was  absolutely  certain,  in  virtue  of 
u  divine  pu''pose,  and  the  everlasting  compact  be- 
tween the  Eternal  Three  ;  so  all  the  individuals  that 
should  ever  be  saved  by  the  undertdkmg  of  Jesus, 
were  chosen  of  God  ;  were  distinguished  ft  om  others, 
and  consigned  to  the  great  Shepherd  as  his  peculiar 
charge. 

It  is  equally  clear  that  the  elect  were  chosen  of 
God  before  time  began  ;  for  their  election  is  one  of 
the  first  effects  of  divine  love.  This  love  was  from 
everlasting.  The  love  of  God  to  their  i>ersons,  and 
their  election  to  complete  felicity,  must,  therefore,  be 
eternal.  If,  indeed,  there  had  ever  been  a  point  in 
duration,  in  which  the  blessed  God  had  no  thoughts 
of  a  Mediator,  nor  any  designs  of  rnariifesting  his 
love  to  miserable  and  guilty  creatur©B  ;  then  it  might 
bo  supposed  that  there  was  an  instant  in  which  the 
favoured  few,  who  are  culled  ^his  electa  were  not  the 
objects  of  Jiis  choice.  But  if  it  was  Jehovah's  eter- 
nal purpose  to  manifest  the  riches  of  his  grace  by  u 
Mediator,  if  the  Deity,  subsisting  in  three  distinct 
persons,  and  acting  under  the  personal  characters  of 
the  Father,  the  Son,  and  the  Holy  Spirit,  did, 
before  all  wcrlds,  resolve  on  the  measures  to  be  pur- 
sued; and  if  a  Mediator  was  appointed,  as  the  grand 
medium  of  divine  operation  in  the  wonderful  work  ; 
then  we  may  safely  conclude,  that  the  persons  to  be 
interested  in  this  mediation  and  benefited  by  it, 
were  iixed  upon  and  chosen.     For   both   rer.son  and 


IN    Orrv  ELECTION ^  ^ 

revelation  concur  to  forbid  our  supposing,  that  the 
Son  of  the  Blessed  should  engage  as  Mediator  and 
act  as  a  Substitute,  for  he  did  not  know  whom ;  or, 
that  the  counsels  of  heaven  should  terminate  in  mere 
perad ventures.  It  would  be  equally  incongruous  for 
us  to  imagine,  that  a  resolution  in  the  Eternal  Mind 
concerning  the  work  of  redemption,  which  is  evident- 
ly the  chief  of  all  the  ways  of  God,  should  have  any 
other  date  than  eternity. 

Expressly  in  our  favour  and  in  proof  of  the  point 
are  the  declarations  of  the  Holy  Ghost.  Thus  we 
read  ;  Ood  /lath^Jrom  the  beginning,  chosen  you  to  sal- 
vation — He  hath  chosen  us  in  him,  before  the  founda' 
tion  of  the  world.  They  were  chosen  in  Christ,  as 
their  head  and  representative.  Christ  and  the  elect 
constitute  one  mystical  body.  He  the  head,  and  they 
the  members  ;  the  fulness  of  Him  that  fillet  h  all  in  all. 
Before  the  foundation  of  the  nvorld.  This  emphatical 
phrase  is  evidently  expressive  of  eternity.  Before 
the  world  was  formed,  op  any  creature  existed,  time 
did  not  commence.  The  commencement  of  time, 
and  that  of  created  existence,  are  exactly  of  the  same 
date.  Prior,  therefore,  to  the  formation  of  the  uni- 
verse, duration  was  absolute  eternity.  The  same  in- 
fallible writer  in  the  same  Epistle,  speaking  of  the 
amazing  scheme  of  man's  redemption  formed  in  the 
mind  of  God,  calls  it  the  eternal  purpose,  which 
he  fiurfiosed  in  Christ  Jesus  our  Lord  ;  which,  as  we 
have  before  proved,  necessarily  infers  the  choice  of 
the  objects  of  that  redemption. 

This  truth  may  be  further  evinced  by  considering, 
that  as  the  inheritance  of  giory  was  prepared  for  its 
future  possessors,  before  the  foundation  of  the 
world;  so  grace,  and  all  spiritual  blessings  that  were 
necessary  to  fit  them  for  the  enjoyment  of  it,  were 
^Ivc^i  them  in  Christ  Jesus ;  were  lodged  in  hishands, 
C  % 


20  Of  GKACE,   AS  U  RlilGNi 

as  their  federal  head,  as  the  appointed  Mediatoi*,  and 
for  their  use,  before  the  nvorld  began.*  Nor  can  wc 
conceive  of  any  new  determinations  arising  in  the 
Eternal  Mind,  or  any  purposes  formed  by  our  Mak- 
er, that  were  not  from  everlasting  ;  without  sup- 
posing him  defective  in  knowledge  ;  or  mutable  in 
his  perfections.  Suppositions  these,  which  very  ill 
become  the  character  of  Him  whose  name  is  JEHO- 
VAH. 

But  is  there  any  reason  assignable,  why  the  elect 
were  chosen  to  life  and  glory,  while  others  were  left 
in  their  sins  to  perish  under  the  stroke  of  divine  jus- 
tice ?  None,  in  the  creature.  For  all  mankind,  con- 
sidered in  themselves,  were  viewed  as  in  the  same 
situation,  and  on  a  perfect  level.  Notwithstanding, 
the  great  Author  of  all  things  and  Lord  of  the  world 
condescends  to  assign  the  reason  when  he  says ;  / 
".vUl  have  mercy  on  ivhom  I  luili  have  mercy.  In  this 
the  adored  Redeemer  perfectly  acquiesced,  as  ap- 
pears from  those  remarkable  words;  Even  so.  Father y 
for  so  it  seemed  good  in  thy  sight.  In  this  also  the 
penetrating  judgment  of  that  wonderful  man,  who 
was  caught  up  to  the  third  heaven,  rested  completely 
satisfied  :t  and  in  the  same  reason  of  the  divine  pro- 
cedure we  ought  all  to  rest,  without  a  murmuring 
w«rd,  or  an  opposing  thought.  Nor  can  we  rebel 
against  the  sovereign  determinations  of  the  Most 
High,  without  incurring  flagrant  gniit;  or  persist  in 
so  doing,  and  escape  with  impimity. 

But  supposing  there  was  no  original  difference  be- 
tween the  objects  of  distinguishing  grace,  and  those 
who  finally  perish  ;  yet,  did  not  the  Omniscient  /ore- 
see  them  as  possessed  of  faith,  fruitful  in  holy  obe- 
fiience,  and  persevering  to  the  end  ?  and  were  not 

*  2  Tim.  i,  9.  Eph.  i.  3,  4.        +  Rom.  xi.  15,  16. 


IN  OVU   ELECTION.  27 

ilicae  considered  by  a  righteous  God,  as  the  cause 
why  he  chose  them  rather  than  others  who  were 
viewed  as  destitute  of  such  recommendations  ?  By- 
no  means,  for  grace  reigns  in  the  choice  of  all  the 
elect  :.  and  grace  as  a  sovereign,  rejects  with  dis- 
dain every  such  proud  pretence  to  a  claim,  upon  her. 
She  never  affords  her  smiles  to  any  because  they  ar& 
worthy.  She  ennobles  none  because  they  are  better 
than  others.  So  to  do  would  be  quite  inconsistent 
with  her  amiable  character  ;  would  be  utterly  sub- 
versive of  her  grand  design.  Whenever  she  be- 
stows her  kind  regards,  it  is  with  the  condescension 
of  an  absolute  sovereign.  Wherever  she  interposes 
her  helping  hand,  it  is  on  the  behalf  of  those  who 
have  no  other  assistance,  nor  any  other  plea.  But 
as  a  further  proof  of  my  negative,  I  would  offer  the 
following  arguments. 

Faith  in  Christ  and  holy  obedience  are  represent- 
ed by  the  unerring  Spirit,  as  the  fruits  and  effects  of 
election  :  tiiey  cannot,  therefore,  be  considered  as 
the  cause,  without  absurdity  in  reason,  and  a  con- 
tradiction to  divine  revelation.  For  it  is  written  ; 
.4s  many  as  "j}ere  ordabicd  to  eternal  lifc^  believed-— 
He  hath  chosen  us — that  ive  might  be  holy.  They 
believed  because  they  were  ordained  to  eternal  life  ; 
not  ordained  to  eternal  life,  because  it  was  foreseen 
they  would  believe.  They  were  chosen,  not  because 
they  were,  or  ever  w^ould  be  holy  ;  but  that  they 
might  be  so.*  Those,  and  those  only  partake  of. 
faith,  who  are  called  by  divine  grace  :  but  such  only, 
are  called  to  faith  and  holiness,  who  were  predesti- 
nated to  be  conformed  to  the.  image  of  Christ.  For 
-•jhom  he  did  firedesimate^  them  he  also  called.^ 
.\gain  ;  The  chosen  of  God  are  the  sheep  of  Christ, 

^  Acts  xiii.  48,     Eph.  i.  4,  fRom,  viii.  30,, 


28  OF  GRACE,  AS  IT  REZONS 

None  but  those  who  arc  so  denominated  believe  oti 
liim,  according  to  his  own  declaration  ;  Ye  believe 
notj  because  ye  are  not  of  my  shee/i.*  By  which  we 
are  taught,  that  believing  in  him  does  not  make  us 
his  sheep,  or  give  us  a  right  to  the  character  ;  but  it 
is  an  evidence  that  wc  were  so  considered,  in  the 
sight  of  God,  and  given  into  the  hands  of  the  great 
Shepherd  to  be  saved  by  him.  Once  more  :  God 
/tath  called  us  tuith  an  holy  callings  not  according  to, 
not  in  consideration  of  our  works,  whether  past  or 
future;  6ut  according  to  his  own  fiur/iose  and  grace, 
•which  he  purposed  in  Christ  Jesus  before  the  nvorld 
oegan.f  If,  then,  we  are  not  called  according  to 
our  works  or  worthiness,  but  according  to  the  ever- 
lasting purpose  and  free  distinguishing  grace  of 
Him,  who  ivorketh  all  things  after  the  council  of  his 
own  will  ;  much  less  is  it  to  be  supposed,  that  we 
were  chosen  according  to  them,  or  in  foresight  of 
them. 

To  illustrate  the  truth  and  confinn  the  argument 
it  may  be  further  observed  ;  That  faith  and  holiness, 
in  the  method  of  grace,  occupy  a  middle  station. — 
They  are  neither  the  foundation  nor  the  top  stone, 
in  the  spiritual  building.  Though  inseparably  con- 
nected with  election,  they  are  neither  its  cause,  nor 
its  consummation.  I'hat  is  sovereign  grace  ;  thia 
infinite  glory. — Faith  and  holiness  are,  as  one  ob- 
serves, what  stalks  and  branches  are  to  a  root ;  by 
which  the  vegetable  juices  asctnd,  to  produce  and 
ripen  the    principal    fruit.     By  grace   ye   are   saved 

rHROUGH    faith Chosen    to   salvation,     through 

nanctification    of  the    S/iirit   and    belief  of  the  truth. 

Consequently  they  are  no  more  the  cause  of  election 

ban  the  means  necessary  to  attain  any  valuable  end. 

'  John  X.  2G         f  2  Tim.  i.  9. 


an  OcK  ELECTION.  2'D- 

'  iG  tlie  cause  of  appointing  that  end  ;  than  \vhich 
liothing  can  be  suppoiied  more  absurd. — Besides,  if 
;ncn  were  foreseen  as  possessed  of  faith  and  holiness, 
piior  to  their  election,  and  independent  on  it  :  it  is 
hard  to  conceive  what  occasionlhere  was  for  their 
being  elected.  There  could  be  no  necessity  for  it 
to  secure  their  final  happiness.  For  the  Judge  of 
all  the  earth  must  do  right :  and  eternal  misery  was 
never  designed  to  be  the  portion  of  any  who  believe 
and  are  holy  ;  for  peace  and  salvation  are  inseparably 
joined  to  such  a  state,  and  to  such  characters. — To 
have  ordained  those  to  happiness  and  glory  that  were 
foreseen  to  be  thus  qualified,  would  therefore,  have 
been  altogether  unnecessary. 

Further:  Election  depends  on  tl.e  mere  good 
pleasure  of  God,  without  any  motive  in;,  us  to  infiu- 
ince  the  divine  will.  No  other  cause  is  assigned  by 
Paul,  when  staling  and  defending  the  doctrine  ;  no 
other  reason  is  given  by  his  divine  Master.  The 
former  asserts,  that  the  King  immortal  fircdefftinaicd 
us — according  to  the  good  ftlcasare  of  his  rAU.  That 
it  f.j.  not  of  him  that  ivilleth^  nor  of  him  that  runnethy 
but  of  God  tha^  shotvcth  mercy.  Therefore  hath  he 
mercy  on  ivhom  he  xjiil.  And  the  latter  with  joy  de- 
clares ;  I  thank  tfice^  O  Father^  Lord  of  heaven  and 
earthy  because  tho^f'  ha&t  hid  these  things  from  the 
ivlse  and  /irudc?it,  Q^^d  hath  revealed  them  unto  tabes. 
Even  so^  Father,  for  so  it  seemed  good  in  thy  sight. 
That  revelation  which  is  here  designed,  is  no  other 
thafi  the  ex<:cutiQn  of  the  divine  purpose  in  election. 
And  the  only  reason  assigned  by  Him  who  is  the 
Wisdom  of  God,  and  perfectly-  acquainted  with  the 
counsels  of  heaven,  why  the  mysteries  of  the  gospel 
are  revealed  to  some,  while  others  of  superior  abili- 
ties and  greater  reputation  among  their  fellow  crea- 
tures, are  left  in  absolute  i^>^norance,  and  s.uil'cred   to 


30  OP  GRACE,  AS  IT  RErCXS 

oppose  them  to  tlieir  as^^ravated  ruin  ;  is,  tlie  sove- 
reign pleasure  of  Him  who  giveth  no  accouvt  cf  a/nj 
of  his  matters. 

Much  to  our  purpose  are  the  words  of  Pc'.ul,  when 
professedly  defending  the  doctrine  of  divine  election. 
The  children  being  not  yet  dorn,  and,  consequently^ 
7icifhcr  having  done  any  good  or  erz/y  to  (.',>tain  tl.c 
approbation,  or  to  provoke  the  resentment  of  tlieir 
Creator;  that  the  /!ur/:ose  of  God  according  to  tlcc- 
tion  wight  utand  ;  not  of  ivorka^  or  worthiness  in  the 
objects  of  it,  but  cf  the  grace  ef  hi77i  that  calleth  :  it 
ivas  said  concerning  Jacob  and  Esau,  as  an  instaTiCC 
of  the  divine  procedure  toward*  mankind  in  general, 
and  as  an  evidence  of  the  truth  cf  the  doctrine  :  ths 
elder  shall  serve  the  younger.  And  again  ;  There  is 
a  remnant  according  to  the  election  of  grace.  This 
assertion  the  sacred  disputant  proceeds  to  confirm, 
by  the  following  nervous  argument — an  argument 
taken  from  the  nature  of  grace,  as,  contradistinguish- 
ed to  all  works  and  worthiness  of  every  kind.  Jnd 
if  by  grace f  then  it  is  7io  more  of  works  ;  othcrnvise 
grace  is  no  more  grace.  But  if  it  be  of  '•.vorks  then 
it  ts  no  more  grace;  othcrnvise  "work  is  no  more 
work.  In  this  passage  the  truth  under  consideration 
is  asserted  in  the  plainest  manner,  and  confirmed  by 
the  strongest  reasoning.  So  that  if  any  submission 
of  judgment  and  conscience  be  due  to  the  positive 
dictates  of  the  infallible  Spirit;  if  iuiy  regard  ought 
to  be  paid  to  a  demonstrative  argument  urged  by  the 
Lord's  ambassador  ;  here  they  are  due,  and  here 
they  ought  to  be  paid.  For  Paul  teaches  and  proves 
that  our  election  to  eternal  glory^  must  be  either  en- 
tirely of  grace,  or  entirely  of  works ;  grace  and 
works  being  directly  opposite.  They  cannot  there- 
fore, unite  in  producing  the  same  cflect,  or  in  pro- 
moting  th«    same   end.     Whoever,   then,  acknow- 


iN  om  r.LECiioy.  31 

Ic(l£i:cs  any  si;ch  ihin^  as  an  election  of  sinners  to  fu- 
ture, happiness,  must  necessarily  maintain  ;  either, 
that  the  sole  reason  why  they  were  chosen  rather 
than  others,  was  their  own  su/ierior  worthincssy 
without  grace  being  concerned  at  all  in  the  choice  ; 
and  so  their  election  is  an  act  of  remunerative  jus- 
tice ;  or  that  they  were  equally  untvorthy  of  the  di- 
vine regards  as  any  of  those  that  perish  ;  and  so 
their  election  is  an  act  of  sovereign  grace.  One  of 
these  he  must  hold,  in  opposition  to  the  other.  For 
if  there  be  any  other  alternative,  the  apostle's  argu- 
ment is  inconclusive.  There  is  no  reconciling  expe- 
dient that  can  be  devised  by  the  wit  of  man.  \Vc 
may  attempt  a  coalition  between  works  and  grace, 
but  it  will  be  found  impracticable  ;  while,  in  so  do- 
ing, our  pride  and  folly  will  be  great,  and  our  dis- 
appointment certain.  P'or  such  an  attempt  would 
not  only  bring  the  greatest  confusion  into  all  our 
ideas  about  works  and  grace  ;  but,  as  far  as  possible, 
destroy  the  very  things  themselves. — Such  persons 
as  maintain  the  contrary  hypothesis,  may,  to  save 
appearances,  say  that  election  is  of  grace  ;  but  if  it 
be  on  a  foresight  of  faith  and  obedience,  there  is  in 
reality  nothing  of  grace  in  it  ;  for  grace  is  free  fa- 
■vour.  On  this  supposition,  election  is  no  other  than 
an  afijiointmciit  of  a  rexvard  to  its  objects  ;  on  a  fore- 
sight  of  the  requisite  conditions  being  prescribed,  and 
performed  by  them.  But,  as  such,  it  is  an  act  of 
remunerative  justice  ;  or  at  least,  of  fidelity  and 
truth  ;  and  cannot,  without  open  violence  to  the  com- 
mon signification  of  the  terms,  be  denominated  an  act 
of  mere  favour,  or  of  pure  benevolence. 

That  it  is  the  design  of  Paul,  when  handling  the 
subject  in  his  Episile  to  the  Romans,  to  exclude  all 
consideration  of  human  worthiness,  and  to  resolve 
the  election  of  those  who  are  saved  entirely  into  the 


kj4  of  grace,  as  it  reigns 

grace  of  God,  as  infinitely  free  and  divinely  sove- 
reign, appears  from  those  objections  to  which  he  re- 
plies. For  the  objections  made,  and  the  answers 
returned,  are  of  such  a  nature  as  -would  appear  quite 
impertinent,  and  without  the  least  shadow  of  reason 
to  support  them  ;  on  supposition  that  God,  when  he 
chose  his  people,  had  any  regard  to  their  superior 
wortliiness,  in  comparison  with  those  who  perish.—. 
The  objections  suppose,  that  the  divine  conduct  in 
this  affair  is  inequitable.  But  such  a  supposition 
could  not  have  been  made,  such  a  charge  could  ne- 
ver have  been  laid  against  it,  by  any  man  of  sense,  or 
of  the  least  reflection  ;  if  the  Almighty  in  the  decree 
of  election,  had  proceeded  to  distinguish  between 
one  man  and  another,  according  to  their  personal 
qualities  and  moral  worth. 

The  infallible  writer  having  treated  about  God's 
distinguishing  love  to  Jacob,  and  his  rejection  ot 
Esau,  starts  an  objection  against  the  tcnour  of  his  ar- 
l^uing  and  the  truth  he  maintained  ;  an  objection, 
he  knew,  that  was  both  plausible  and  common. — 
JF/iat  shall  lye  say^  then  ;  what  will  be  inferred  as 
the  necessary  consequence  of  ouf  foregoing  asser- 
tion ?  Will  any  one  dare  to  conclude,  that  there  is 
unrighteousness  ivith  God^  because  he  dispenses,  or 
withholds  his  favours,  according  to  his  own  sove- 
reign pleasure  ?  Far  be  it  !  Such  a  consequence  will 
be  held  in  the  utmost  abhorrence,  by  all  who  revere 
their  Maker.— Tlie  apostle  having  rejected  the 
shocking  inference,  in  the  strongest  manner,  pro- 
ceeds to  confirm  his  assertions  and  to  prove  his 
doctrine.  This  he  does  by  appealing  to  the  ancient 
scriptures.  For^  He  whose  name  is  Jehovah,  £«///i 
to  Afoses  :  I  will  have  mercy  on  whom  I  will  have 
mercyy  an4  ivill  have  co?n/ias8ton  on  lOhom  I  ivill 
have   tomfiasrAon.     From   which  memorable  and  an- 


I.N'    OVB.  ELECTION'.  33 

f  icul  oracle,  he  infers  the  following  conclusion  ;  So 
then^it  is  not  of  him  that  wiilethy  nor  of  htm  that  run- 
nethy  but  of  God  that  shoiveth  mercy.  Hence  it 
appears  with  striking  evidence,  that  it  was  Paul's 
design  to  prove,  not  only  that  some  of  the  fallen 
race  were  chosen,  in  contradistinction  to  others  ; 
but  also,  that  those  objects  of  the  divine  choice  were 
appointed  to  glory,  not  in  consideration  of  any  thing 
which  caused  them  to  differ  from  others  ;  but  pure- 
ly, solely,  entirely,  because  it  was  the  good  pleasure 
of  God  to  make  them  partakers  of  that  mercy  on 
which  they  ha<l  not  the  least  claim,  any  more  than 
those  who  perish.  For,  on  a  supposition  of  the  con- 
trary, it  does  not  appear  that  his  quotation  from  the 
■writings  of  Moses,  and  the  conclusion  he  forms  up- 
on it,  were  at  all  to  his  purpose  ;  but  rather  adapted 
to  mislead  his  reader^  and  to  bias  his  judgment  in  fa- 
vour of  error. 

The  zealous  and  indefatigable  teacher  of  heaven- 
ly truth,  in  prosecuting  his  subject,  meets  with  ano- 
ther objection  which  he  is  equally  careful  to  obviate. 
}'or,  after  having  asserted  that  Jehovah  has  mercy 
on  whom  he  ivillf  and  ivhom  he  ivill  he  hardeneth^  it 
is  added  ;  Thou  wilt  say  then  unto  me,  Why  doth  he 
yet  find  fault  with  any  of  his  creatures,  or  blame 
their  conduct  ?  for  who  hath  resisted  his  will,  or 
rendered  his  purposes  void  ?— This  objection  ex- 
hibits a  faithful  mirror,  in  which  every  opposer  of 
divine  sovereignty  may  see  his  face  and  read  his 
'character.  The  most  horrid  and  shocking  conse- 
<iuences  that  are  now  charged  on  the  doctrine  of 
eternal,  unconditional,  and  personal  election,  are 
here  included  and  reduced  to  a  small  compass. 
This  objection,  in  modern  style,  reads  thus  :  "  Ac- 
cording to  the  Cajvinistic  doctrine  ©f  election, 
"^^cq  are  mere  machines.  They  are  impelled  to 
D 


34  or  cTxA.  £,  AS  ir  iii::icvs 

ihis  or  that  by  a  fatal  necessity.  Tlicy  arc  no 
longer  the  proper  objects  of  praise  or  l^,lame,  of  re- 
■vnird  or  punishment.  Adieu,  therefore,  to  every 
virtuous  action  and  all  praiseworthy  deeds.  "Whe- 
ther we  be  righteous  or  wicked,  lierc  :  whether  we 
be  saved  or  damned,  hereafter ;  an  arbitrary  M'ill 
and  a  sovereign,  omnipotent  decree,  are  the  cause 
of  all." — Such  persons,  iiowever,  as  arc  inelined  to 
repeat  the  stale  objection,  may  do  well  to  consider, 
in  what  manner  the  apostle  refutes  it  ;  and  how 
he  treats  the  proud  opposer  of  the  sovereign  prei6- 
gative  of  the  great  Supreme.  Tlie  objection  is  le- 
velled against  the  sovereignty  of  God,  in  making 
such  an  immense  distinction  between  persons  equal- 
ly unworthy  of  divine  clemency.  But,  though  bold 
and  blasphemous  to  the  last  degree,  the  unerring 
teacher  does  not  refute,  or  attemiH  to  remove  it,  by 
informing  the  objector  ;  That  it  was  not  his  design, 
by  the  immediately  foregoing  assertion,  to  affirm, 
that  the  sole  cause  of  that  infinite  difference  which 
shall  subsist  to  eternity  between  the  state  of  one 
man  and  of  another,  equally  guilty  and  alike  mise- 
rable, considered  in  themselves  ;  -^fas  the  sovereign 
pleasure  of  God.  No  ;  he  is  far  from  giving  any 
such  hint  ;  but  immediately  recurs  to  the  supreme 
dominion  of  Him  M'ho  formed  the  universe,  as  a  con- 
sideration of  sufficient  importance,  and  sufficiently 
clear,  to  establish  the  poiitt.  So  fcir  from  softer.ing* 
his  former  assertions,  however  harsh  they  might 
seem,  that  he  at  once  confirms  the  truth  he  as- ' 
serted,  and  illustrates  the  propriety  of  his  lan- 
guage.— In  doing  of  which  he  suggests,  that  the 
objection,  horrid  as  it  is,  cannot  have  the  least  force, 
or  pertinency  of  application,  except  it  were  proved 
that  the  Majesty  of  heaven  had«ot  an  absolute  right 
to  dispense  his  favours  just  as  he  pleases.'    But  th'^ 


IN  OUR  ELCC  lICX.  O. 

ve  resolute  asscrtor  of  Jehovah's  honour  Vv'cis  noL 
•  illint^  to  grant.  This  lie  could  by  no  means  aiio>v, 
without  dcK:jZ?i(^  the  God  that  in  above.  He,  there- 
fore, bolcily  rcpcis  the  confidence  of  the  proud  ob- 
jector by  a  stronc;^  exclamation,  and  a  mortifying; 
'lery.  -'^av,  but^  O  mcui  !  'U)ho  art  tiiou  that  re- 
;  ■fi'-':t  ag-ainst  God  P  Shall  a  worm  of  the  earth,  an 
insect,  an  atom,  arraign  his  conduct  who  is  Lord  of 
the  universe,  and  pronounce  it  unriglueous  ?  Shall 
impotence  and  dust  fly  in  the  fucc  of  Omnipotence  ? 
Shall  corruption  and  guilt  prcj^cribc  rules  of  equity, 
by  which  the  Most  Holy  shall  regulate  his  beha- 
viour toward  the  rebellious  subjects  of  his  boundless 
empire  ?  Far  be  it  !  TP'oc  to  hi^n  that  striveth  ivith 
his  Maker  I  Let  the  Jiotsherd  strive  with  the  fiot' 
.f  herds  of  the  earth;  but  let  not  the  despicable  frap;- 
mcnt  presum.e  to  make  war  upon  heaven  ;  lest  di- 
vine wrath,  like  a  devouring  lire,  break  out  and  con- 
urn  e  it. 

The  zealous  and  c?auious  risputant,  having  se- 
verely rebuked  the  opposer's  folly  an^d  arrogance, 
proceeds  to  confirm  his  assertion,  and  to  illustrate 
the  momentous  truth  by  a  familiar  instance,  and  by 
appealing  to  the  common  sense  of  mankind.  Sha/l 
the  thin!^  formed  saij  to  him  that  formed  it  ;  Why 
hast  thou  made  me  thus  ?  For  example  :  Hath  not 
Jic  potter  poivrr  over  the  claij^  of  the  same  lump,  to 
make  orie  vessel  to  honour^  and  another  to  dishonour  ? 
none  can  deny  ir.  Is  this  power  allowed,  by  tho 
common  consent  of  mankind,  to  belong  to  the  mean- 
est artificer  ;  and  shall  it  be  denied  to  niM  v.ho 
is  the  Former  of  all  things  ?  Such  a  denial  would 
be  a  monstrous  compound  of  absurdity  and  blas- 
phemy. The  apostle  now  proceeds  to  apply  his 
illustration.  What  if  Gody  wiliing  to  sho-v  his  rjratfi 
and  to  make  Ida  /lozdev   kno^ii^n,  having  endured  ivith 


'j^  OF  CIIACE,  AS  li-  llLtGNS 

:nuc/i  corig'-siijfcrinif  the  vesse/a  q/  ivra^/i  JiUcd  ^Ir 
destruction,  by  their  own  rebellion  aguinst  him, 
should,  in  the  end,  pour  out  his  vengeance  upon 
them ;  who  shall  dare  to  pronounce  his  conduct  un- 
:  ighteous  ?  Andy  what  if  the  same  sovereign  Being, 
.■iat  he  might  make  known  the  riches  of  hia  glory  on 
:he  vcQscli  cf  mercy,  tvhich  he  had  afore  fire Jiared 
ujtto  glory,  determined  to  manifest  infinite  love  in 
their  complete  deliverance  from  dcBerved  destruc- 
tion, who  has  a  right  to  complain  ?  Shall  the  eye  of 
any  be  evil,  because  their  offended  Maker  is  good  ? 
Has  he  not  an  eternal  right  to  do  what  he  will  with 
his  own  ?  Or,  is  he  a  debtor  to  any  of  his  creatures  ? 
if  so,  they  shall  be  fully  recompensed.  Shall  every 
petty  sovereign,  in  the  kingdoms  of  this  world,  be 
allowed  to  choose  his  own  favourites  ;  and,  in  cer- 
tain cases,  to  niailifest  his  clemency  to  some  delin- 
quents, while  he  leaves  others  to  suffer  the  desert 
of  their  crimes,  without  being  subject  to  the  control 
of  his  mean'^st  subjects  in  the  performance  of  those 
sovereign  acts  ?  and  shall  he  who  rules  over  all,  be 
denied  the  exercise  of  his  supreme,  royal  preroga- 
tive ?  Absurd,  in  supposition  I  impossible,  in  fact  \—-> 
But  though  God  bestows  his  favour  on  whom  he 
pleases,  yet,  as  he  is  an  infinitely  wise  agent,  he  must 
always  have  the  highest  reason  for  what  he  does. 
Divine  sovereignty,  therefore,  must  not  be  consider- 
ed as  a  blind  partiality,  or  a  dictate  of  mere  rjill 
"without  wisdom  ;  but  as  the  exercise  of  an  all  com- 
prehensive understanding,  and  of  a  will  that  is  in- 
flexibly right,  ordering  all  the  affairs  of  Jehovah's, 
vast  empire  for  the  manifebtation  of  his  own  glori- 
ous attributes.  To  conceive  of  a  sovereign  decide, 
as  detached  from  wisdom  and  rectitudte,  is  to  picture 
to  ourselves  the  conduct  of  a  Turkish  despot  ; 
not  the  appointrr\ent  of  Him  that  governs  the  wcrlJ. 


is  OtR  ELECXfOi*,  O'l 

The  love  of  God  to  his  offending  creatures  must 
be  considered,  in  the  \vhole  of  its  exercise,  as  under 
the  direction  of  his  divine  understanding:  and  as 
his  boundless  inteiligcncc  comprehends  all  possibil- 
ities, his  love  must  be  consummately  wise  in  all  its 
operations.  The  supreme  perfection  of  Jehovah's 
nature  forbids  our  supposing,  that  he  can  decree 
without  wisdom,  any  more  than  govern  without 
rectitude,  or  punish  without  justice.  Hence  the 
apostle,  when  discoursing  on  that  profound  subject, 
eternal  predestination,  concludes  thus  ;  0,  the  depths! 
— of  what  ?  An  arbitrary  will,  or  an  absolute  so- 
vereignty, detached  from  wisdom  ?  far  from  it.  But 
of  (he  riches,  both  of  the  wisdom  and  knowledge 
of  God  I — To  resolve  those  eternal  decrees,  which 
consututc  the  great  plan  of  Providence,  into  the 
divine  will,  detached  from  divine  wisdom  ;  is  nei- 
ther the  doctrine  of  Scripture,  nor  agreeable  to 
bound  reason — is  to  represent  the  supi^eme  Lord 
under  the  notion  of  an  Eastern  tyrant,  rather  than  to 
give  an  idea  of  GOD,  only  wiSii. 

If,  then,  we  consider  the  Almighty  as  choosing 
any  of  the  fallen  race  to  life  and  happiness,  we  be- 
]iold  him  exercising  the  mercy  of  a  compassioiiafc 
Father,  to  his  miserable  offspring.  But  if  we  con- 
sider him  as  choosing  this  person  rather  than  that, 
v»hen  both  were  equally  wretched  ;  we  view  him  as 
vested  with  the  character  of  a  sovereign  Lord,  and 
as  the  ,sole  proprietor  of  his  own  favours.  If,  there- 
fore, the  question  be  asked  ;  Why  any  were  chosen 
to  salvation,  when  ail  deserved  to  perish  ?  The  an- 
<iwer  is  ;  Because  our  Maker  is  merciful.  But  if 
it  .be  further  asked  ;  Why  Paul,  for  instance,  was 
chosen  rather  than  Judas  ?  The  answer  is  ;  Because 
he  is  Lord  of  all,  and  has  an  indisputable  right  to  do 
'■\vliat  he  v.ill  witli  his  ov/n — Bgit    if  this  answer   will- 


38  OF  GRACE,  AS  IT  HfilGNS 

not  satisfy  the  curious  inquirer,  he  is  directed  by 
the  Spirit  of  inspiration  to  ask  the  potter,  what  was 
the  reason  of  his  very  different  procedure  with  the 
same  lump  of  clay  ;  and  why  he  formed  the  vessels 
into  which  it  was  wrought,  for  such  different  and  op- 
posite uses  ?  The  artificer  will  readily  answer,  as 
directed  by  common  sense  ;  "  Not  any  thing  in  the 
f^Iay  itself;  but  my  own  deliberate  and  fi'ee  choice. 
For  it  was  of  the  same  kind,  and  possessed  the 
same  qualities,  throughout  the  whole  mass :  nor 
could  one  part  dictate  how  it  would  be  formed,  or 
ibr  what  uses,  any  more  than  another.'*  Thus  the 
most  ignorant  potter,  without  hesitation,  would  as- 
sert a  kind  of  sovereignty  over  his  clay.  And  arc 
not  mankind  in  the  hand  of  God,  as  clay  in  the  hand 
of  the  potter?  Or,  shall  Jehovah*s  sovereignty  over 
his  offending  creatures,  be  inferior  to  that  of  a  puny 
mortal  over  passive  matter  ?  Reason  and  revelation 
forbid  the  tliought. — In  election,  therefore,  we  have 
a  striking  display  of  divine  grace  in  its  utmost  free- 
ness  ;  and  of  God's  dominion  in  its  highest  sovereign- 
ty. Of  the  former,,  toward  the  vessels  of  mercy  ; 
of  the  latter,  toward  all  mankmd.  That,  we  behold 
with  admiration  and  joy  ;  this,  we  revere  in  silence  : 
^ye\\  renvpmbering  who  it  is  that  says  ;  Be  still,  and- 

KNOW  THAT   I  AM  GOD. 

Having  shown  in  the  preceding  paragraphs,  that 
election,  is  an  act  of  sovereign  grace  ;  I  now  proceed 
to  consider  the  great  end  which  the  supreme  Lord 
intended  by  it.  The  ultimate  end  is  his  own  eternal 
glory  ;  and  subordinate  to  it,  the  complete  happiness 
of  all  his  people.  The  glory  of  the  supreme  Being 
is,  as  before  observed,  the  final  cause  of  all  the  eter- 
nal councils,  and  of  all  divine  operations  ;  especially 
of  those  which  respect  the  salvation  of  sinners. 
They  were   all  desigHfed   for   the    phaise    of    his 

•CfLORIOVS  GRACE. 


IN  OVR  ELECTION.  •  39 

Too  ready  we  are  to  imagine,  that  the  purpose 
and  pleasure  of  God  terminate  in  the  happiness  of 
those  that  are  chosen,  and  in  the  misery  of  those  re- 
jected ;  as  thoug^h  the  eternal  felicity,  and  the  ever- 
lasting torment  of  sinful  creatures,  were  the  final 
cause  of  the  divine  decree.  But  this  is  a  great  mis- 
take, and  represents  the  doctrine  of  predestination 
in  a  very  false,  as  well  as  unfavourable  light.  For 
as  it  would  be  pregnant  with  blasphemy  to  suppose, 
that  he  who  is  supremely  blessed  and  supremely 
good,  should  take  delight  in  the  infinite  misery  of  a 
rational  being,  without  reference  to  a  further  and  no- 
bler end  ;*  so  we  cannot  conceive,  on  any  principles 
of  reason,  or  of  scripture,  that  he  should  propose 
any  thing  short  of  his  own  glory  in  the  wonderful 
fcconomy  of  human  salvatlo:n.  For  as  it  would  be 
highly  injurious  to  the  divine  character  to  suppose, 
that  the  misery  of  apostate  creatures  is  the  ultimate 
end  at  which  the  eternal  Sovereign  aims,  in  the  dam- 
nation of  those  who  perish  ;  or  that  any  thing  short 
of  his  own  glory,  in  the  displays  of  his  spotless  pa- 
rity and  inflexible  justice,  was  the  end  which  he  had 
in  view  ;  so  it  would  be  greatly  unworthy  of  his  in- 
finite wisdom  and  boundless  perfection  for  us  to  im- 
agine, that  the  glory  of  his  own  grace,  and  the  ever- 
lasting honour  of  all  his  adorable  excellencies,  were 
not  his  supreme  design  in  the  free  election  and  com- 
plete felicity  of  all  his  people.  Does  he  execute 
vengeance  on  any  of  the  works  of  his  hands  ?  it  is  ta 

*  It  is  indeed  said,  I  mil  laugh  at  your  calamity  ;  Innll  mock 
rrhenyour  fear  comeih.  But  then,  as  the  learned  Vitringa  ob- 
f^erves  ;  "  Quod  de  Deo  anthropopathns  dictum  prudenter  intel- 
lig  ;  debet  ;  non  vera,  acsi  exitium  bonainis  miseri,  et  stulti- 
tia"  sua  Toluntaria  pereuutis^  Deo,  delectationem  adferat ;  8ed 
quod  mala,  quse  gravissimi  peccatores  juste  perseruut,  naaxime 
conveniant  rationibus  Divinas  justHics  in  cujus  exercitio  Deus 
acquiescit,et  sibi  placet."  Comment,  ad  CaTiticvm  Mos^is,  p. 133, 


10  OF    GxlACE,    A3    IT    REIGNS 

demonstrate  the  infinite  opposition  of  all  his  perfec- 
tions to  moral  evil,  and  for  the  honour  of  his  eternal 
justice,  as  a  righteous  Governor.  Does  he  spare 
any  of  the  rebellious  subjects  of  his  vast  dominions, 
and  save  them  from  the  death  they  deserved  ?  it  is 
to  display  his  mercy,  in  connection  with  truth  and 
righteousness,  and  for  the  glory  of  all  his  unchange- 
able attributes.  We  may  therefore  conclude  with 
Paul,  that  the  great  end  of  election,  and  of  all  its  con- 
sequent blessings,  is  no  other  than  to  7nakc  knoivn  the 
nicHES  OF  god's  glory  on  the  vessels  of  mercy. 

As  the  eternal  glory  of  God,  in  the  consummate 
happiness  of  all  his  chosen,  is  the  exalted  end  of  the 
decree  of  election  ;  so  the  means  appointed  to  ac- 
complish the  wonderful  design,  are  equally  worthy 
of  infinite  wisdom.  They  are  such  as  proclaim,  the 
just  God  and  the  Saviour  ;  such  as  demand  the  testi- 
mony of  conscience,  that  the  Lord  is  holy  in  all  his 
'■jjays^  and  rig'htcous  in  nil  his  ^vorks. — The  princi- 
pal of  these  means  ur^doubtedly  are,  the  incarnation 
of  the  eternal  Son,  and  his  divine  mediation  ;  the 
sanctification  of  the  Spirit,  and  belief  of  the  truths 
For  thus  we  read  :  God  hath  a/i/icinted  iis  to  obtain 
•salvation  by  our  Lord  Je^us  Christ — He  hath  chosen 
Ifou  to  salvation^  through  sanctijication  of  the  Spirit 
iind  belief  of  the  truth. — Redemption  by  the  blood  of 
Jesus,  and  sanctification  by  the  Spirit  of  God,  are 
equally  necessary  to  accomplish  the  great  design. 
I:'or  as  there  is  no  remission  loithout  shedding  bloody 
so  without  holiness,  710  maii  shall  see  the  Lord.  As 
none  shall  be  condemned  to  final  perdition,  but  those 
nho  did  such  things  as  were  ivorlhy  of  deaths  so 
none  shall  enjoy  the  inheritance  of  glory,  but  those- 
whom  impartial  justice  shall  entirely  acquit,  and 
imniaculate  holiness  completely  approve.  And  as 
•lOiic  of  the  damned  sh'^  evci'  be  able  to  assign  any 


IN  orr.  ELECTION'.  41 

other  cause  of  their  infinite  punishment,  but  that  sin 
which  they  freely  committed  ;  so  all  the  elect  shall 
ascribe  their  salvation,  to  the  grace  of  God  and  the 
work  of  ImmariUel.  Vv'e  may  therefore  conclude^ 
that  though  Christ  and  his  m.ediation  were  not  the 
cause  of  election  ;  yet  his  obedience  and  death  were 
the  grand  means  appointed  for  the  execution  of  that 
gracious  purpose.  And  though  the  Almighty  chose 
no  man  to  glory,  because  of  his  future  faith  and  obe- 
dience, yet  provision  was  made,  in  the  sovereign 
decree,  for  the  sanctification  of  all  its  objects,  prior 
to  their  enjoyment  of  blessedness. 

The  purpose  of  God  in  election  is  imviutablc,  and 
infallibly  connected  with  the  eternal  felicity  of  all  its 
objects.  That  this  decree  is  unchangeable,  appears 
from  the  immutability  of  the  divine  purposes  in  ge- 
neral. For  there  is  the  same  reason  that  the  ap- 
pointment of  God,  in  the  choice  of  his  people,  should 
unchangeably  stand,  as  there  is  for  any  other  of  his 
eternal  designs  ;  and  that  immutability  is  stamped 
upon  the  divine  decrees  in  general,  the  scriptures 
abundantly  show.  Thus  it  is  written  :  The  Lord 
of  hosts  hath  fiurfiosed^  and  ivho  shall  disannul  it  .?— 
My  counsel  shall  stand j  and  I  ivill  do  all  my  jileasure 
— He  is  in  one  mind^  and  ivho  can  turn  Him  ?  and 
what  his  soul  desireth^  even  that  He  doth — To  shoiv 
unto  the  heirs  of  promise  the  immutability  of  his  coun- 
sel—  Who  hath  re&isted  his  tvill  ?—'That  the  fiurjiosc 
of  God  according  to  election  might  stand — With  ivhoin 
is  no  variableness^  7ieither  shadonv  of  ttir?iing* 

Nor  can  we  suppose  that  God  should  reverse  his 
decrees,  or  alter  his  purposes,  without  impeaching^, 
either  his  omniscience,  as  though  he  did  not  foresee 


*  Isa.  s'lv.  27.  and  xlvi.   10.     Job  xxiii.  12.     Heb.  Ti.  1? 
Bora.  ix.  11,  19.,   James  i.  17= 


42  OF  GRACE,    AS    IT    SEIC^T. 

the  cvciUs  that  would  happen  ;  or  iiis  povvcr,  as  if 
he  were  not  able  to  cxecuie  his  own  designs  :  nei- 
ther of  which  can  possibly  attend  that  infinite  Bcinp: 
whose  will  is  fhte,  and  whose  word  is  the  basis  of 
the  universe. — If  God  were  to  change  his  mind,  it 
must  be  either  for  the  better  or  for  the  worse.  If 
for  the  better,  he  was  not  perfectly  wise  iu  his  for- 
mer purpose.  If  for  the  worse,  ho  is  not  wise  in  his 
present  resolve.  For  there  can  be  no  ulteralion 
without  a  tacit  reflection,  eiilicr  on  the  past  or  on 
the  present  determination.  If  a  man  change  his 
resolution,  he  is  apprehensive  of  some  defect  in  his 
former  purpose,  which  moves  him  to  such  a  change  ; 
and  this  must  arise,  cither  from  a  want  of  capacity 
to  foresee,  or  from  rot  duly  considering  the  object 
of  his  counsel.  But  neither  of  these  can  be  suppo- 
sed of  Him  who  is  supremely  wise,  without  deny- 
ing his  Deity.  A  change  of  purpose  may,  indeed, 
be  an  act  of  wisdom  in  the  rational  creature  ;  but 
it  supposes  folly  in  his  former  conduct,  which  is  in- 
consistent with  consummate  perfection. —  The  only 
vjise  God  had  no  occasion  for  second  thoughts.  As 
.he  is  wise  to  perfection,  he  sees  no  <:ause  of  revers- 
ing his  purposes.  As  he  is  boundless  in  power,  he 
is  subject  to  no  control  in  executing  his  will,  or  in 
making  his  people  partakers  of  those  blessii^.gs  he 
designed  for  them.  To  suppose,  therefore,  that  any 
who  were  chosen  to  eternal  glory  should  linally  fail 
of  enjoying  it,  is  an  imagination  absurdly  impious  ; 
as  it  suggests  a  charge  of  palpable  imperfection 
against  Jehovah,  and  would  make  him  ulto'^cther 
such  an  one  as  ourselves. 

That  election  is  infallibly  connected  with  eternal 
happiness,  appears  from  the  following  remarkable 
passage.  Whom  He  did  firedcstinate^  them  he  also 
called;    and  "^v  horn   he  called^    them  he  aho  justified  ; 


and  ivhom  he  ju(,tijxcd^  them  he  cho  glorified.  IVhat 
Hiall  wc  then  say  to  these  things  P — If  God  be  for  us, 
vjho  can  he  againi-t  us  ?  If  the  purpose  of  God  in 
election  be  not  imnnitable  ;  or  if  the  objects  of  it 
might  possibly  fail  of  the  glorious  end  ;  there  would 
be  no  certciin  connection  between  the  several  bles* 
sings  that  are  here  mentioned.  On  such  a  supposi- 
tion, to  argue  as  the  apostle  dyes,  from  the  p^st 
election  of  any  persons,  to  their  future  glorification, 
would  be  txcccdingly  weak,  and  the  inference  a  gross 
inconsequence.  Now  would  there  have  been  any 
]U"oprieiy  in  his  joyful  exclamation  ;  What  shall  vje 
then  say  to  these  things  ?  nor  any  solid  foundation 
for  tbis  bold  conclusion  ;  If  God  be  for  usy  ivho  can 
be  against  us  ?  For,  admitting  that  God  may  possi- 
bly change  his  purpose  ;  or,  that  his  decree  may 
prove  weak  and  ineitcctual,  so  that  in  any  instance 
the  event  designed  by  it  may  not  be  jModuced  ;  there 
was  but  little  reason  for  Paul  thus  to  exclaim  in  admi- 
ration and  jcy,  or  with  confidence  thus  to  coliclude 
upon  his  everlasting  happiness,  from  the  considera- 
tion of  God's  electing  love.  To  impute  such  un- 
Tueaning  and  inconclusive  argumentation  to  him, 
would  be  an  high  reileciiiyn  upon  him,  as  Gamaliel's 
pupil  :  would  be  u'^solutely  inconsistent  with  his 
mere  exalted  ch.aracter,  as  an  amt».nucnsis  to  the 
Spirit  of  wisdom.  We  may,  therefore,  safely  con- 
clude, that  election  to  future  Iiappiness,  and  the  cer- 
tain enjoyment  of  it,  caimct  be  separated.  For  ivhom 
did  fn'cdcsttnatc — them  he  also  glorif'd. 
Having  considered  this  important  truth  under  the 
several  foregoing  views,  I  shall  now  proceed  to  show 
that  it  is  a  doctrine  according  to  godliness  ;  and  that 
it  is  nobly  adapted  to  prom.ote  the  holiness  and  com- 
fort of  true  christians.  As  an  article  of  that  fidth 
.ich  was    once    delivered  to    the  saints  :    as  an  in- 


'li  OF  as  ACE,  AS  IT  JIEIOXS 

fallible  truth  of  the  gospel,  its  tendency  rr.ust  be  sa- 
lutary,  its  influence  must  be  sanctifying,  on  all  who 
cordially  embrace  it.  Such  will  ever  find,  that  it 
wears  the  most  friendly  aspect  on  their  progress  in 
real  holiness,  and  on  their  enjoyment  of  substantial 
peace.  Could  it  be  proved,  that  it  has  no  influence 
on  these,  we  might  venture,  -without  hesitation,  to 
renounce  it  as  an  error,  and  to  abhor  it  as  an  enemy. 
For  that  is  no  part  of  evangelical  truth,  which,  in 
its  genuine  tendency,  is  not  adapted  to  promote  the 
happiness  of  real  christians,  and  to  advance  the  in- 
terests of  true  holiness.  This,  however,  is  not  the 
case  with  the  doctrine  «nder  consideration.  For  a 
frequent  and  devout  meditation  upon  it,  by  those  who 
arc  taught  from  above,  and  who  view  it  in  its  proper 
connections,  is  evidently  c^.lculated  to  humble  their 
souls  in  the  dust  before  the  eternal  Sovereign  ;  to 
enflame  their  hearts  with  love  to  his  adorable  name  ; 
ftnd  to  excite  their  gratitude  for  benefits  received 
and  blessings  expected.  Consequently  their  ho- 
liness and  comfort  must  be  advanced  by  it  ;  for  hu- 
mility, love,  and  gratitude,  are  the  vitals  of  real 
religion.  As  these  abound  in  the  iieart,  our  spirit- 
vial  joys  are  increased,  a^nd  our  M^ker  is  glorified 
As  these  abate,  we  lose  the  favour  of  divine  things* 
and  the  interests  of  religion  decline.  Where  these* 
have  no  existence  the  most  extensive  round  of  duties, 
the  most  costly  and  shining  performances,  &re  of  no 
esteem  in  the  sight  of  God. 

This  doctrine  is  adapted  to  promote  genuine  Iiu^ 
mility.  For  it  shows  that  all  mankind,  in  their  na- 
tural state,  ar3  equally  obnoxious  to  wrath  and  ex- 
posed to  ruin  ;  and  exclusive  of  that  grace  which 
appears  and  reigns  in  election,  that  their  condition 
is  absolutely  desperate.  It  allows  not  the  least  liber- 
ty for  any  of  the    sons   of  men    to  claim    superior 


IN  0U&   JELECTION.  45 

worth,'or  lo  glory  over  their  fellows.  When  self-ad- 
miring thoughts  arise  in  the  christian's  breast,  it 
stops  them  short  with  the  needful  and  sharp  rebuke  ; 
Who  maketh  thee  to  differ  ?  ajid  \vhat  hast  thou  that 
thou  didst  7iot  receive  ?  ,JVow  if  thou  didst  receive  ity 
why  dost  thou  glory  as  ij"  thou  hadst  not  received  it  ? 
Those,  therefore,  who  are  the  favoured  objects  of 
distinguishing  love,  and  who  look  for  salvation  by  it ; 
discovering  that  their  persons  are  alike  sinful  and 
their  state  equally  wretched,  considered  in  them- 
selves, as  the  persons  or  state  of  those  that  finally 
perish;  cannot  according  to  the  genius  of  this  doc- 
trine, but  lie  low  in  humility  before  God.  Being  ful- 
ly convinced  that  the  eternal  choice  of  their  persons 
was  not  on  account  of  the  least  possible  difference 
between  themselves  and  others  ;  and  that  the  whole 
reason  of  their  hope  centres  in  that  grace  which 
might  have  been  manifested  to  others,  had  the  great 
Sovereign  so  determined  ;  they  are  at  all  times  free 
to  acknowledge,  that  the  chief  of  sinners,  and  the  most 
worthless  objects,  are  their  proper  characters.  The 
influence  of  this  humbling  truth  they  feel  in  their  con- 
sciences, and  their  ardent  desire  is  to  express  it  in 
their  lives. 

Let  us  attend  the  believer  in  his  Secret  retire- 
ments :  let  us  behold  him  on  hia  bended  knee,  and 
hear  him  pouring  out  his  soul  to  God.  In  his  in- 
tercourse with  Heaven,  at  the  throne  of  grace,  his 
language  will  be  to  the  following  import.  "  Thou 
Great  Supreme,  who  art  glorious  in  holiness, 
and  the  infinite  Sovereign  of  all  worlds  ;  who  hum- 
blest thyself  to  behold  the  things  that  are  in  the 
highest  heavens ;  whose  condescension  is  unspeaka- 
bly great,  in  deigning  to  regard  the  persons  or 
services  of  the  most  holy  and  exalted  creatures ; 
didst  thou    consider  ?ne  in  my  low  estate,  as  a  fal- 

K 


4:6  Of  cnAcr.j  AS  ir  kligns 

Icn  creature  and  a  miserable  sinner  ?  Did  thy  ever 
lasting  love  fix  on  mc.  as  its  object,  when  1  might, 
%vith  the  greatest  equity,  have  been  marked  out 
as  a  victim  for  eternal  justice  I  Is  not  my  person 
polluted  and  my  state  by  nature  damnable  \  Was 
not  original  depravity  as  great,  and  are  not  my  ac- 
tual transgressions  as  numerous,  as  any  which  can 
be  found  among  the  apostate  sons  of  Adam?  And 
hast  thou  determined  to  make  me  an  everlasting  mo- 
nument of  sparing  mercy,  while  millions  are  left  to 
suffer  the  awful  desert  of  their  crimes  ?— Nothing  in 
m^e  couldst  thou  behold,  but  a  shocking  compound  of 
impurity  and  folly,  of  guilt  and  wretchcdjiess.  No- 
thing in  my  conduct  couldst  thou  foresee,  but  what 
was  adapted  to  provoke  thy  abhorrence,  rather  than 
to  obtain  thy  regard.  O,  thou  majestic  Being  !  why 
such  mercy  to  a  Jiardened  rebel  ?  why  such  love  to 
an  inveterate  enemy  ?  Obliged  I  am,  in  the  court  of 
conscience,  to  plead  guilty  to  the  complicated 
charge  which  thy  own  righteous  law  exiiibits 
against  me.  Motive,  or  cause,  of  thy  tender  re- 
gards, I  can  find  none  in  myself.  Thy  own  so- 
vereign will,  thy  own  free  pleasure ;  these  are  the 
only  cause  why  mercy  is  manifested  to  me,  of  sin- 
ners the  vilest.  For  should  a  wretch  who  is  now 
in  hell  advance  a  claim  on  thy  favour,  grounded 
on  his  own  worthiness,  I  must  acknowledge  it  as 
well  founded  as  any  to  which  I  can  pretend.— 
Pride  I  thou  most  detcstiblc  of  all  tempers,  for 
ever  depart  from  my  breast  ?  Humility  I  thou  fair- 
est flower  of  heavenly  origin,  thou  brightest  or- 
nament of  the  christian  character ;  be  thou  my 
constant  companion,  be  thou  the  livery  in  which 
I  shall  always  appear  I  Shall  a  miscreant,  who  might 
have  been  justly  doomed  t-o  damnation  ;  siiall  a  wcrih 


T>'    OCR    ELECTION.  47 

;-^ss  v.orm,  that  is  beholden  to  ijrace  for  his  all, enter- 
tain aspiring-  thoughts,  or  assert  his  own  importance  ? 
as  well  might  Lucifer  himself  challenge  a  seat  in  pa- 

i-adise. O,  my   trod  !  let  me  but    view  thy  electin^^ 

love  in  all  its  freeness,  and  thy  distinguishing  f^ivour 
in  all  its  sovereignty,  and  I  shall  be  truly  h'lnible. 
Then  shf.ll  my  soul  lie  low  in  the  dust,  and  reigning- 
grace  shall  have  the  glory  of  all  my  salvation.  What- 
ever blessings  I  now  possess,  whatever  enjoyments  I 
hereafter  expect,  I  freely  ackno\v!ed(jc  the  unrivalled 
honour  belongs  to  Thee.'* 

Nor  is  the  doctrine  maintained  less  adapted  to  iu- 
flame  the  heart  with  sacred  /&-je.  Love  i^  of  God : 
Ac,  therefore^  'tvho  dwellt^  in  love^  dwells  in  God,  and 
God  in  him,  '*  Didst  Thou,  who  needst  not  the  ser^ 
vices  of  angels;  who  art  infinitely  perfect  and  infi- 
nitely happy  in  thy  own  eternal  self  ;  will  the  elect 
and  regenerate  soul  say — didst  thou  entertain 
thoughts  of  love  toward  me,  before  the  foundations  of 
the  world  were  laid  ?  Did  thy  purposes  of  communi- 
cating bliss  terminate  on  a  worm  so  mean,  on  a  wretch 
so  vile  ?  Hoio  firccious  are  thy  thoughts  unto  me,  O 
God  !  ho-v  great  is  the  sinn  of  them  I — Didst  thou  re- 
cord my  worthless  name  in  the  book  of  life,  and  con- 
stitute me  a  member  of  that  mystical  body  of  whicli 
Christ  IS  the  head  ?  Wer-e  my  person  and  all  my  im- 
mortal interests  consigned  over,  by  an  irreversible 
grant,  into  the  hands  of  thy  only  Son,  as  the  appoint- 
ed Mediator   in   order  to  secure  my  eternal   happi- 

oss  beyond  the  possibility  of  a  failure  ?  Didst  thou, 
^ly  God,  in  the  nrigyjal  plan  of  salvation,  provide 
for  the  honour  of  thy  justice,  as  well  as  the  glory  of 
thy  grace,  by  appointing  a  Surety  to  perform  the' 
ibcdience  to  which  I   am  bound,  as- a  creature  ;    and 

M  suffer  the  punishment  that  I  deserve,  as  a  crimi- 
nal? And,  in    order   to   cifcjt    the   nmazing   desigrt, 


43  OF  GBAGE,  AS  IT  REIGXS 

didst  Thou  determine,  before  I  had  a  being,  or  time 
commenced,  to  deliver  up  the  Son  of  thy  love,  clotli- 
cd  in  humanity,  to  the  stroke  of  incensed  justice,  and 
to  the  execrable  death  of  the  cross  ?  and  all  this  to 
rescue  and  save,  to  ennoble  and  dignify — what  ?  be 
astonished,  O  ye  heavens,  at  this  I — a  rebellious  worm^ 
u  dcsfiicable  insect  P  elated  with  pride,  and  replete 
with  enmity  against  Thee,  thou  greatest  and  best  cC 
beings  :  Stupendous  goodness  1  Marvellous  gruce  ! 
Q,  my  God  !  was  I  the  object  of  thy  eternal  choice, 
when  viewed  by  omniscience  as  fallen  under  guilt, 
and  sunk  in  ruin  ;  loathsome  as  the  dunghill,  and  ab- 
l^orrent  as  hell  ?  and  shall  not  my  best  affections  and 
warmest  love  be  devoted  to  Tbee  ?  Didst  Thou 
number  me  among  the  objects  of  grace,  when  thou 
mightest  with  honour  to  thy  crown  and  dignity,  as  a 
righteous  Governor,  have  consigned  me  over  to  end- 
less perdition  ;  and  shall  not  my  heart  flame  with  love 
to  thy  adorable  name  I  Didst  Thou  love  and  choose 
me,  when  deformed  and  filthy,  possessed  of  disposi- 
tions partly  brutal,  and  partly  diabolical  ?  Art  thou 
infinitely  amiable  in  all  thy  perfections,  and  complete- 
ly righteous  in  all  thy  ways,  and  shall  not  my  very 
soui  love  and  adore  Thee  ?  Hast  Thou,  of  thy  mere 
grace,  distinguished  me  as  an  object  of  thy  corapla- 
cential  regards;  and  shalt  not  Thou  be  the  object 
of  my  warmest  passions  and  most  intense  desires  ? 
Yes,  blessed  Lord  I  Come,  possess  my  heart  and 
sway  my  affections !  Thine  they  are,  and  thine, 
through  grace  they  shall  ever  be.  Depart  from  mc, 
ye  rivals  of  my  God!  Ye  idols  of  unregeneratc  hearts, 
pleasure,  wealth,  pomp,  and  power,  get  you  hence  ! 
Address  me  no  more  with  your  soft  solicitations  ; 
entice  me  no  more  with  your  gilded  baits.  Jehovah 
has  condescended  to  take  me  for  his  own  :  I  choose 
him  for  my  portion,  I  love  him  as  my  all" 


A  devout  consideration  of  this  momentous  truth 
is  also  a  noble  incentive  to  gratitude.  Gratitude  is 
a  delightful  disposition,  and  an  amiable  temper.— 
It  burns  in  heavenly  bosoms,  tunes  the  harps  of  ce- 
lestial choirs,  and  gives  the  sweetest  accent  to  all 
their  songs.  Love  to  the  infinitely  amiable  God,  and 
gratitude  to  him  for  his  boundless  beneficence; 
these  enter  into  the  essence  of  all  religion  ;  these 
are  the  very  life  and  soul  of  all  intellectual  happi- 
ness. In  proportion,  therefore,  as  these  are  promo- 
ted, the  holiness  and  comfort  of  mankind  are  ad- 
vanced. That  an  interest  in  the  election  of  grace, 
and  a  sense  of  it  warm  on  the  heart,  are  a  powerful 
incentive  to  the  most  generous  gratitude,  we  may 
boldly  assert,  as  we  have  an  authority  which  none 
can  dispute.  Paul,  we  find,  when  contemplating  the 
riches  of  grace  in  eternal  election,  breaks  out  in  the 
folioAving  language.  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christy  ivho  hath  blessed  us  ivith 
all  sfiiritual  blessings  in   heavenly  filaces  in  Christ  ; 

ACCORDING   AS  He   HAfH  CHOSEN    US  IN  HlM,   BEFORE 

fHE  FOUNDATION  OF  THE  ivoRLD.  Again  :  IVe  are 
bound  to  give  thanks  alv: ay  to  God  for  you,  breth- 
ren, beloved  of  the  Lord ;  because  God  ha^h  frohi 

rHE  BEGINNING  CHOSEN    rou  TO     SALVATION.       Such 

are  those  grateful  acknowledgments  the  apostle 
makes,  on  the  behalf  of  himself  and  his  brethren,  to 
the  Author  of  all  good,  in  reference  to  their  election, 
and  similar  will  be  the  sentiments  cf  gratitude  in 
every  regenerate  heart,  in  proportion  as  this  impor- 
tant truth  is  known  and  experienced. 

Let  us  once  more    listen   to   the  devout  addresses 

and  humble  acknowledgments  of  the  believer,  when 

bending  the  suppliant  knee  before  his  Father.     "  O 

Thou,  that  art   infinitely  exalted  above   all  blessing 

E  r 


50  OF  GRACE,   AS  IT  REIGNS 

and  praise  1  what  shall  I  render  to  Thee  for  all  thy 
benefits?  Hast  thou  my  Father,  and  thou  my  God, 
chosen  me  to  holiness,  chosen  me  to  eternal  life, 
and  that  rf  thy  mere  grace  ;  and  shall  not  thy  glory 
be  the  end  of  all  ray  actions,  while  I  possess  either 
breath  or  being  ?  Didst  thou  enter  into  an  everlast- 
ing covenant  with  the  Son  of  thy  love,  to  save  me 
from  final  ruin  and  bring  me  to  immortal  bliss  ;  and 
shall  not  I  freely  engage  with  hand  and  heart  to  be 
thine  for  ever  ?  Thine  I  am,  by  right  of  creation  ; 
thine  I  am,  by  electing  love  ;  and  thine  I  would  eter- 
nally be,  in  the  performance  cf  every  duty,  and  in  the 
exercise  of  all  my  powers.  Were  the  treasures  of 
infinite  wisdom  displayed  in  contriving  the  way,  and 
in  appointing  the  necessary  means  for  my  complete 
felicity ;  were  the  stores  of  unbounded  mercy  and 
the  riches  of  sovereign  grace,  laid  open  in  the  eter- 
nal counsels  of  peace  on  my  behalf;  and  shall  not 
my  life,  my  soul,  my  everlastiwg  all,  that  are  saved  at 
such  an  expense,  be  devpted  to  Thee  ?  Bind  me,  O 
blessed  God!  for  ever  bind  me  to  thyself,  with  the 
delightful  cords  of  love  ;  that  I  may  never  desert  thy 
service,  that  I  may  never  dishonour  thy  name.  Dis- 
honour Thee  ?  painful  thought !  May  I  ever  choose 
to  die  a  thousand  deaths  rather  than  act  a  part  so  dis- 
ingenuous. Hast  thou  chosen  me  out  of  the  world ; 
didst  thou  pity  and  spare  my  guilty  soul,  while  num- 
bers were  left  in  their  perishing  state  ;  and,  do  not 
reason  and  conscience,  do  not  all  the  sentiments  of 
honour  and  gratitude  of  which  the  human  heart  is 
susceptible,  conspire  with  divine  revelation  to  show, 
that  1  am  laid  under  infinite  obligations  to  admire  thy 
goodness,  and  continually  to  speak  thy  praise  ?  Such 
an  everlasting  and  immense  distinction  as  Thou  hast 
made  in  election,  between  creatures  equally  deserving 


IN  OlfR   ELECT1^^^  51 

cf  punishmtnt,  challenges,  from  the  objects  of  dis- 
criminating love,  all  possible  thankfulness.  Lord 
here  I  am  thy  devoted  servant !  To  love  and  adore 
thy  perfections,  to  know  and  perform  thy  will,  be  all 
my  delight  and  ail  my  employ.  I  bow  before  Thee, 
and  acknowledge  myself  entirely  thine.  1  give  my- 
self entirely  to  thy  disposal,  as  my  only  and  sove- 
reign Lord.  As  unformed  clay  in  the  hand  of  the 
potter,  to  be  moulded  and  fashioned  according  to  thy 
own  will,  I  commit  myself  and  all  my  concerns  to 
Thee." — Such  is  the  salutary  tendency  of  this  doc- 
trine, and  such  the  language  of  all  that  are  truly 
acquainted  with  it,  in  proportion  as  faith  is  in  ex- 
ercise. 

But  however  comfortable  this  truth  may  be,  to 
such  as  are  persuaded  of  their  interest  in  the  love  of 
God ;  is  it  not  adapted  to  discourage  the  inquiring 
soul,  and  to  overwhelm  the  awakened  sinner  with 
desponding  fears  ?  Does  it  not  administer  abundant 
occasion  for  the  anxious  mind  thus  to  reflect  ?  "  I 
know  not  whether  Christ  and  his  salvation  be  free 
for  me.  If  I  be  not  of  the  number  of  God's  elect, 
I  have  evidently  no  interest  in  him,  nor  in  any 
thing  that  he  has  done.  Consequently,  how  much 
soever  I  may  desire  to  believe  and  be  saved  by 
him,  I  never  shall,  if  not  ordained  to  eternal  life.*' 
This  objection,  however  plausible  it  may  seem,  op 
however  much  the  conscience  of  an  awakened  sinner 
may  be  harassed  by  it,  is  weak  and  impertinent.  It 
supposes  that  a  person  must  know  the  divine  appoint- 
ment concerning  him  ;  that  he  must,  as  it  were,  pe- 
ruse the  eternal  roll  of  God's  decrees,  and  read  his 
name  in  the  book  of  life,  before  he  can  upon  solid 
grounds  apply  to  Christ  for  salvation.  But  this  is  a 
jrand  mistake. 


52  or  GRACE,  AS  IT  REIGICS 

Let  me  illustrate  the  point.  When  food  is  pre- 
sented to  a  person  pinched  with  hunger,  would  it  be 
wise,  would  it  be  rational  for  him  to  hesitate  about 
the  propriety  of  using  it,  because  he  does  not  know 
whether  his  Maker  has  appointed  that  he  shall  be 
nourished  by  ill  though  at  the  same  time  he  well  re- 
members, that  man  does  not  live  by  bread  alone,  but 
by  every  word  luhich  p.roceedeth  out  of  the  mouth  of 
God :  and  therefore  supposing  he  eat  it,  without  the 
concurrence  of  Providence  it  v/ill  be  of  rio  service 
io  him.  Would  he  not  rather  say ;  "  Meat  was 
made  for  the  use  of  man  :  I  feel  my  need:  I  will  en- 
deavour to  use  it,  therefore,  as  the  appointed  mean 
of  satifying  my  craving  appetite,  and  of  supporting 
my  animal  frame  V* — Now  Christ  is  the  bread  of  life, 
and  the  food  of  our  souls.  This  heavenly  food  was 
provided  by  grace,  is  exhibited  in  the  gospel,  and 
iVeely  presented  to  all  that  hunger,  without  any  ex- 
ception. What,  then,,  has  the  awakened  sinner  to 
do,  but,  as  the  Lord  shall  enable  him,  to  take,  and 
eat,  and  live  forever  ?  It  is  very  evident,  that  he  has 
no  business  to  inquire  about  any  further  right  to  par- 
take ;  since  it  was  »ot  provided  for  smners,  nor 
can  be  of  use  to  them,  under  any  other  character, 
or  considered  in  any  other  light,  than  that  of  misera- 
ble objects  who  are  starving'  for  want  of  spiritual 
food. 

According  to  this  doctrine,  complete  provision  is 
made  for  the  certain  salvation  of  every  sinner,  how- 
ever unworthy,  who  feels  his  want  and  applies  to 
Christ.  The  gospel  is  not  preached  to  smners,  nor 
are  they  encouraged  to  believe  in  Jesus,  under  the 
formal  notion  of  tlieir  being  elected.  No :  these  ti- 
dings of  heavenly  mercy  are  addressed  to  sinners, 
considered  as  recrfv  io  perish;  and  all  the  blessing* 


15f    OVR  iiJuECllON,  33 

of  •rracc  arc  displayed  for  their  immediate  relief,  as 
convinced  that  such  are  their  state  and  character. 
All,  without  any  exception  of  persons,  or  any  regard 
to  worthiness,  who  apprehend  their  danger  and  feel 
their  want;  are  invited  by  the  Lord  R»,dee:ner  to  a 
participation  of  spiritual  blessings,  previous  to  any 
inquiries  about  their  election,  that  being  a  following 
consideration.  The  order  established  in  the  econo- 
my of  grrce,  and  in  reference  to  thi  •  affair,  does  not 
require  perishing  sinners  to  prove  their  election  be- 
fore they  are  permitted,  or  have  any  encouragement, 
to  trust  in  Christ  for  complete  deliverance  ;  but,  see- 
ing their  state,  they  have  all  the  encouragement 
which  the  word  of  Jehovah  can  give,  without  hesita- 
tion to  rely  on  the  Saviour ;  and  all  the  assurance 
which  the  oath  of  God  can  impart,  that  in  so  doing 
they  shall  obtain  pardon  for  their  sins  and  peace  for 
their  consciences ;  a  freedom  from  wrath,  and  the 
enjoyment  of  glory.  These  things  are  evident  from 
the  tenour  of  divine  revelation;  and  to  conceive  oth- 
erwise, proceeds  on  a  mistake  of  the  doctrine,  and 
is  followed  by  an  abuse  of  the  truth.  Consequent- 
ly, it  administers  no  real  occasion  of  discouragement 
or  fear,  to  the  inquiring  soul  or  the  sensible  sinner, 
to  none  of  the  human  race,  in  whose  esteem  a  Sa- 
viour from  the  guilt  or  power  of  sin  would  be  pre- 
cious or  welcome.  As  to  those  who  are  dead  in  sin 
and  unconcerned  about  their  souls,  or  that  have  an 
high  opinion  of  their  own  righteousness;  the  Re- 
deemer with  all  his  glory,  and  the  gospel  with  all  its 
blessings  are  despised  by  them,  so  that  they  must  be 
out  of  the  question. 

But  may  it  not  be  inferred,  "  That  this  doctrine 
is  calculated  to  countenance  spiritu.;!  sloth,  and  to 
encourage   licentious   practices,  in    those  who   con- 


5-f  ©F  GRACE,    AS  IT  REIGNS 

elude  that  they  are  in  the  number  of  the  favoured 
few  ?'* — That  none  who  are  so  persuaded  will  find 
themselves  dcocivcd  in  their  expeetations,  I  di.rc  not 
assert.  I  will  not  therefore  rffirmy  that  there  are  no 
instances  of  persons  firofes.nvg  to  believe  the  evan- 
gelical doctrine,  and  fireteyiding  to  an  interest  in  the 
heavenly  blessing  ;  who  do  not  abuse  the  former,  and 
who  may  not  fall  infinitely  short  of  the  latter.  But 
this  I  \\'\\\  bold!;  afiirm,  that  whoever,  from  such  a 
persuasion,  encourages  himself  in  spiritual  sloth,  or 
licentious  practices,  is  guilty  of  basely  abusing  the 
doctrine  cf  e;raGe,  v/hich,  in  its  own  nature,  has  a  di- 
rectly contrary  tendency  ;  and  marks  himself  out  as  a 
vessel  of  eternal  wrath,  rather  than  an  object  of  sove- 
reign  mercy. 

Nor  can  this  objection  have  any  force,  except  it 
were  proved  ;  That  the  mfinitely  wise  God  has  ap- 
pointed the  I'udy  but  entirely  forgotten  the  means 
which  are  necessary  to  attain  and  enjoy  it.  A  sup- 
position this,  highly  unworthy  of  his  character,  and 
contrary  to  his  express  declarations.  For  though  the 
eternal  Sovereign  had  no  respect,  in  the  choice  of 
his  people,  to  any  thing  in  them  that  was  worthy  of 
his  regard,  or  to  any  good  works  foreseen;  yet  his 
professed  design  in  their  election  w^as,  that  they 
viight  be  holy  and  without  blatne  before  him  in  love. 
This  being  the  design  of  God  respecting  his  chosen, 
It  would  be  strange  indeed,  strange  to  a  woi  der,-  if 
rhe  revelation  of  his  immutable  purpose  should  have 
tv  tendency  to  make  them  quite  the  reverse,  and 
prove  an  incetitive  to  their  vilest  lusts  I — It  is  writ- 
ten, God  hath  from  the  beginning  cho^rn  you  to  sal- 
vation. How  ?  According  to  this  bold  objection 
'.)ne  would  suppose  it  was  in  such  a  way,  as  allowed 
-.•:cm  lart^er  scope  and  greater  liberty  for  gratifying 


IN  OUJl  ELECTION.  ^If 

.itir  licentious  passions  and  lawless  appeiiLcs,  tlian 
corrupt  nature  could  otherwise  have  enjoyed — in 
such  a  way,  as  pays  no  regard  to  the  interests  of 
lioliness;  as  makes  no  provision  for  the  honour  of 
God  in  a  chrisliun  conversation.  If  this  could  be 
proved,  the  doctrine  would  deserve  the  utmost  ab- 
horrence :  but  it  is  far  from  being  the  case.  For  the 
objects  of  this  gracious  purpose,  we  arc  expressly 
informed  by  the  oracle  of  heaven,  -were  chosen  to  sal- 
vation 'Through  sanct'jfjc.'.t'iok  of  the  SFiJiir, 
and  belief  of  the  truth.  Sanctificaiivn  of  the  Spirit 
may  be  considered  not  only  as  an  appointed  and  ho- 
nourable  mtan  of  attaining  that  exalted  end,  the  salva- 
tion of  the  soul  and  the  glory  of  God  ;  but  also  as  an 
essential  part  of  that  salvation  to  "which  they  were 
chosen,  which  is  begun  on  earth  and  completed  in 
glory.  Taken  in  either  view,  it  is  obvious  that  this 
instructive  and  important  text  is  a  full  proof,  that 
the  objection  alleged  is  quite  impertinent,  and  en- 
tirely void  of  truth  to  support  it.  Consequently, 
that  those  who  make  it  are  influenced,  either  by 
gross  ignorance,  or  inveterate  prejudice.  For  hence 
it  appears  that  the  holiness  and  the  happiness  of 
God's  people,  are  equally  secured  by  the  divine  pur- 
pose.— Besides,  those,  and  those  only,  who  live  by 
faith  on  Jesus  Christ,  and  walk  in  the  ways  of  obedi- 
ence, have  any  evidence  that  they  are  the  elect  of 
God.  In  proportion,  therefore,  as  they  lose  sight  of 
the  glorious  object  of  their  dependence,  and  deviate 
from  the  pt^ths  of  holiness,  they  lose  sight  of  their  in- 
terest in  distmguishing  love.  So  that  their  inward 
peace  and  spiritual  joy  are  greatly  concerned  in  a  pi- 
ous conduct. 

Nor  is   the  foUoAving  objection,   so  frequently  and 
violently  urged,  any  more  to  the  purpose.     "  If  this 


56  OF  GRACIi,  AS  IT  RElGNS 

doctrine  be  true,"  say  our  opponents,  "  there  is  lit- 
tle or  no  occasion  for  the  ust  of  means,  in  order 
to  attain  salvation.  For  if  we  are  elected,  we  shall 
be  saved  without  them ;  and  if  not,  they  will 
prove  abortive.  On  such  a  supposition,  all  our 
prayers,  and  tears,  and  strivings ;  all  our  circum- 
spection and  self-denial,  will  be  of  no  avail.  We 
may  therefore  as  well  take  our  ease  and  rest  con- 
tented. A  profession  of  religion  is  an  useless  thing, 
for  the  final  event  is  ^xed  by  a  predestinating  God) 
and  who  shall  reverse  it  ?" — This  objection  agrees 
with  the  former  in  supposing  that  the  end  is  decreed 
without  regard  to  the  means.  A  palpable  fallacy, 
and  pregnant  with  great  absurdities.  Let  us  apply 
the  principle,  on  which  the  objection  proceeds,  to 
the  common  affairs  of  life.  I  take  it  for  granted, 
that  there  is  a  superintending  Providence  over  all 
human  affairs,  over  all  our  minutest  concerns.  If 
so,  either  the  great  Ruler  of  the  world  from  ever- 
lasting determined  what  he  would  do,  in  all  that  infi- 
nite variety  of  circumstances  in  which  any  of  his 
creatures  should  ever  exist,  or  he  did  not.  If  not> 
innumerable  millions  of  new  determinations  mlist 
have  arisen  in  the  eternal  Mind  since  the  world  be- 
gan, respecting  his  conduct  towards  his  creatures ;  or 
he  must  have  acted  without  any  prior  determination 
at  all,  and  so  without  a  plan ;  neither  of  which  cor^ 
responds  with  our  ideas  of  an  infinitely  perfect 
Agent.  If  he  did,  from  eternity,  determine  upon  his 
conduct,  and  form  the  extensive  plan  of  his  future 
operations  respecting  rational  creatures ;  then,  it  is 
evident,  the  objection  lies  with  equal  force  against 
our  using  means,  or  exerting  endeavours,  in  ordep 
to  obtain  any  promising  advantage,  or  to  a>^id  any 
threatening  evil  in  common  life,  as  it  does  agamst 
making  use  of  means  in  the  important  concerns  of 


IN  OVU  ELECnO^T.  67, 

<5jr  souU,  and  in  reference  to  a  future  world.  For 
it  is  absurd  to  suppose,  that  the  divine  purpose  can 
be  made  void,  any  more  in  the  one  case  than  in  the 
other.  According  to  this  way  of  arguing,  trade  and 
commerce,  the  labours  of  husbandry  and  all  the  em- 
.ployraents  of  life  must  be  at  a  stand.  For  who, 
among  all  the  busy  mortals  on  earth,  can  foretei  the 
event,  or  ascertain  success  ?  Who  can  tell,  however 
promising  the  prospect,  but  Jehovah's  purposes  may 
render  all  his  contrivances  and  all  his  painful  indus- 
try entirely  fruitless  ?  Nay,  further,  upon  this  prin- 
ciple, we  must  not  eat  our  common  food,  nor  seek 
the  needful  refreshments  of  sleep;  for  it  must  be 
confessed,  that  we  are  absolutely  ignorant  what  the 
purposes  of  God  may  be,  as  to  the  event,  in  either 
case.  If  it  be  his  determination  that  we  shall  enjoy 
health  and  vigour,  what  occasion  for  the  one  or  the 
other  ?  and  if  not,  what  good  will  they  do  us  ?  For 
his/iur/iose  shall  standi  and  he  ivill  do  all  his  pleasure. 
But  who,  notwithstanding  this,  ever  took  it  into  his 
head  to  adopt  the  principle,  and  thus  to  apply  it,  in 
affairs  of  the  present  life  ?  None,  surely,  but  a  fool, 
or  a  madman.  While  we  have  our  sober  senses  in 
exercise,  however  firmly  we  may  believe  the  exist- 
ence of  eternal  decrees  ;  or  however  clearly  we  may 
discern  the  interposition  of  providence,  on  ten  thou- 
sand different  occasions ;  we  never  suppose  that 
those  everlasting  purposes,  or  these  providential 
interpositions,  were  designed  to  supercede  the  use 
of  means,  or  had,  as  to  the  concerns  of  time,  any 
such  tendency.  W^hy  then  should  we  strive  to  se- 
parate the  end  from  the  means,  in  things  of  infinitely 
^reciter  importance  ?  The  dictates  of  inspiration, 
the  maxims  of  philosophy,  the  principles  of  common 
s^n.se,  and  the  general  conduct  of  mankind,  all  unh'* 
F 


53  Of  GRACE,  AS  IT  RtlGNS 

in  utterly  disavowing  such  a  procedure,  as  irrational 
and  absurd  to  tlie  last  degree. 

This  objection  militates  no  less  against  the  infalli- 
ble fore-knowledge  of  God,  than  against  his  purpose. 
For  Jehovah  is  perfect  in  knowledge.  That  know- 
ledge which  is  absolutely  perfect  can  admit  of  no 
increase.  All  the  violations  therefore  of  moral 
agents,  and  all  the  events  consequent  upon  them, 
were  from  eternity  present  to  the  divine  Mind,  and 
open  to  his  omniscient  eye.  And  as  every  thing 
future  was  included  in  his  all-comprehending  view, 
before  the  world  began  ;  so  it  would  be  absurd  to 
suppose  that  any  event  should  ever  take  place,  other- 
wise than  as  He  foresaw  it.  With  equal  reason, 
therefore,  might  the  objector  infer  from  the  divine 
prescience  that  the  use  of  means  to  attain  any  end 
is  vain,  as  from  the  doctrine  of  predestination.  For 
between  the  fore-knowledge,  and  the  purpose  of 
God,  there  is  a  close  and  an  inseparable  connection. 
To  illustrate  the  point,  and  to  apply  the  argument. 
Admitting  the  perfect  fore-knowledge  of  God,  the  ob- 
jector may  thus  argue  against  the  use  of  means, 
respecting  his  eternal  state.  "  The  fore-knowledge 
of  God  is  perfect.  From  eternity  he  viewed  my  fi- 
Dal  state.  Either  he  foresaw  me  seated  on  a  throne 
of  bliss,  and  exulting  in  a  sense  of  his  favour;  or 
loaded  with  chains  of  darkness,  and  groaning  in  the 
agonies  of  endless  despair.  As  he  from  eternity 
viewed  me,  so  it  must  inevitably  be  ;  for  perfect 
fore-knowledge  is  infallible.  My  eternal  state  is 
therefore  a  fixed  point  with  the  Deity.  What  need 
then  of  the  use  of  means  to  avoid  punishment,  or 
to  obtain  felicity  ?  Prayer  and  watchfulness,  all 
the  exercises  and  all  the  duties  of  a  painful  pro- 
fession arc  entirely  in  vain.  If  the  Omniscient  fore- 
saw me  happy  in  a  future  world,  I  cannot  be  misc- 


IN  OUK  ZLECnON.  St)" 

rable.  If  he  foresaw  me  miserable,  I  shall  not,  I  can- 
not be  happy;  though  all  the  anrrels  in  heaven,  and 
all  the  men  upon  earih  were  to  afford  me  their  united 
aid." 

This  argumc!it,  I  humbly  conceive,  wears  the 
face  of  probability  to  as  great  a  degree,  and  infers 
the  objection  I  am  nov/  refining  with  as  much  pro- 
priety and  force,  as  that  which  is  formed  and  the  in- 
ference from  it,  against  the  decree  of  election. — But 
the  truth  is,  neither  that  nor  this  has  the  least  force 
or  propriety.  For  as  Jehovah,  Avhen  he  decreed  the- 
end,  appointed  the  means  and  the  application  of  them 
to  their  respective  objects  ;  so,  in  his  eternal  pre- 
science, he  not  only  viewed  the  end,  but  also- 
foresaw  the  means,  with  their  application  and  use, 
as  connected  v/ith  the  final  event.  As  he  foresaw 
none  in  the  abodes  of  darkness,  but  those  whom 
he  viewed  as  guilty,  and  as  walking  in  the  ways  of 
destruction  ;  so  he  determined  to  bring  none  to  glory, 
except  in  a  way  becoming  himself  as  perfectly  holy, 
and  by  the  use  of  means  which  grace  should  ren- 
der effectual.  Hence  it  appears,  that  the  objector 
must  cither  give  up  his  argument,  or  deny  that  his 
Maker  is  perfect  :  which  would  be  to  undeify  the 
God  that  ifi  above.  This  indeed  with  a  bold  impi- 
ety many  have  done  ;  in  order  to  support  their  fa- 
vourite notions  about  free-agency  ailH  the  liberty  of 
the  human  will,  in  oposition  to  the  doctrine  of  sove- 
reign grace,-  and  of  divine  predestination ;  being 
well  aware,  that  whoever  allows  the  eternal  and  per- 
fect fore-knowledge  of  God,  cannot  consistently 
deny  his  decrees  respecting  the  tinal  state  of  men. 

This  the  Socinians  have  freely  acknowledged. 

"  Admitting,  say  they,  the  infallible  prescience  of 
all  future  contingencies,  Calvin's  doctrine  of  the 
predestination    of  some,   by    name,  to    life,    and  ol 


^jW  OF    GRAC£,    AS    IT    RBICyS 

Others  to  death,  cannot  be  refuted."*  They  ihcre^ 
fore  do  their  utmost  endeavour  to  prove,  (horrid  to 
ihink  !)  that  He  ^vho  formed  and  governs  the  uni- 
verse, is  not  possessed  of  such  a  foresight;  in  other 
words,  that  he  is  not  God.  This  they  do,  by  much 
the  same  arguments  that  others  use,  in  opposition  to 
the  doctrine  here  maintained. 

To  the  foregoing  objections  some,  perhaps,  mav 
be  ready  to  add,  with  an  air  of  confidence  ;  "  Docs 
not  this  doctrine,  in  its  inseparable  connections,  re- 
present the  Most  High,  as  partial  in  his  conduct  to- 
wards his  creatures,  and  as  a  rcaficctcr  of  fiersona  ? 
as  dealing  hardly,  if  not  unjustly,  with  far  the  great- 
er part  of  mankind  ?'* — In  answer  to  which  1  ob- 
serve ;  That  as  to  the  charge  of  partiality  and  respect 
of  persons,  here  exliibited  against  the  divine  conduct,. 
It  is  entirely  vuid  of  the  least  foundation.  For 
wherever  such  a  charge  may  be  advanced  with  pro- 
priety against  the  conduct  of  any  one,  it  must  be  in 
the  affairs  of  remunerative,  or  of  punishing  justice, 
and  where  the  rules  of  equity  are  more  or  less  trans- 
gressed; but  cannot  possibly  have  place  in  matters  of 
sovereign  favour  and  mere  bounty,  of  which  kind  is 
election.  For  instance  :  If  we  consider  a  person  in 
the  capacity  of  a  magistrate^  as  invested  with  the  ex- 
ecutive power  of  the  criminal  laM's  of  his  country,  and 
behold  him  inflicting  upon  such  offenders  as  are  poor 
and  mean,  and  of  little  account  in  the  world,  the  pen- 
alties annexed  to  their  respective  crimes ;  while  he 
suffers  others  of  nobler  birth,  of  more  elevated  rank, 
and  of  afRuent  circumstances,  to  escape  with  impuni- 
ty ;  we  have  great  reason  to  remonstrate  against  sucli 
a  procedure,  as  a  culpable  partiality,  a  criminal  re- 
spect of  persons,  and  as  no  other  than  si  perversion  of 
justice.     But  if  we  consider  the  same  person  unde: 

*  Apud  WiTsiuM..  O  Ec^n.  FopJ,  !.  iii.  c.  ir.  12.. 


ra  OITR  EXECTION.  61 

the  character  of  a  benefactor,  and  behold  him  dis- 
pensing his  favours  among  his  indigent  neighbours, 
in  order  to  relieve  their  wants  and  render  them  hap- 
py ;  we  never  imagine  that  he  is  under  any  obligation 
to  show  an  equal  regard  to  all  that  are  distressec^  with 
poverty.  Supposing  he  distribute  hisbounty  in  great 
variety  to  the  favoured  objects  of  his  beneficence; 
nay,  supposing  he  indulge  some  with  favours,  while 
others,  who  stand  in  the  same  need,  are  entirely  over- 
looked ;  shall  we  arraign  his  conduct,  and  call  him  a 
respecter  offiersons  ?  By  no  means.  For  were  that 
the  case,  there  would  be  nothing  indecent,  if  after  he 
had  manifested  his  beneficent  regards  to  some,  others 
were  to  come  with  a  commanding  voice,  and  re- 
c.uire  his  assistance  in  the  same  way,  and  to  the  same 
degree  ;  than  which  nothing  could  be  more  imperti- 
nent.— Besides,  though  men  are  under  obligation  to 
love  and  assist  one  another;  though,  being  only  stew- 
ards of  what  they  possess,  they  are  accountable  to  the 
supreme  Judge  for  the  manner  in  which  they  use 
their  faculties,  their  time,  and  all  their  talents;  yet 
God  has  the  most  perfect  right  to  do  what  he  ivill 
-vlth  his  ovjn.  For  no  creature,  and  especially  no 
cj^c7iding-  creature,  has  any  claim  upon  his  boun- 
If Jehovah  must  be  denominated  a  respecter  of 
persons,  and  his  conduct  pronounced  partial,  on  sup- 
position that  he  loved  and  chose  some  to  everlasting 
iiappiness,  while  he  rejected  others  and  left  them  to 
perish  under  his  righteous  curse  ;  if  the  equity  of 
his  proceedings,  in  the  affairs  of  grace,  must  be  call- 
ed in  question,  because  he  bestows  eternal  blessings 
on  some  and  entirely  vrithholds  them  from  others  ; 
how  shall  we  vindicate  the  methods  of  Providence 
in  ten  thousand  different  instances?  Does. not  God, 
>">  to  the  concerns  of  religion,  afford  those  means  of 


52  OF  GKACE,  AS  IT  REIGNS 

grace,  his  word  and  erdinances,  to  some,  while  they 
are  entirely  withheld  from  others  ?  and  where  they 
are  enjoyed,  does  he  not  regenerate  and  sanctify 
som.e  by  the  spirit  of  truth,  while  others,  who  have 
the  same  external  means,  continue  in  spiritual  dark- 
ness and  finally  perish  ?  If,  then,  the  uncontroulable 
God  may  do  that  in  time  for  some,  which  he  is  under 
no  obligation  to  do  for  any  ;  none  can  doubt  wheth- 
er he  might  from  eternity  form  such  a  resolution  ; 
for  divine  Providence  is  nothing  but  the  execu- 
tion of  God's  eternal  purpose, — ^Smiilar  to  this,  is 
the  conduct  of  God  toward  mankind,  as  to  tempo- 
ral things.  For  nothing  is  more  evident,  than  that 
the  supreme  Governour  of  the  world  is  liberal  iii 
communicating  enjoyments  of  every  kind  to  some  ; 
while  others,  not  more  unworthy,  are  all  their  lives 
exposed  to  the  greatest  distresses.  And  though 
;  here  is  a  vast  disparity  between  temporal  and  eter- 
nal blessings,  yet,  if  to  distinguish  between  his  crea- 
tures, in  bestowing,  or  in  withholding  the  latter, 
v/ould  any  way  impeach  his  character  ;  it  must  in 
proportion  do  so  in  the  former.  For  the  Judge  of 
«1I  the  earth  must  do  right.  And  as  none  can, 
irithout  open  blasphemy,  quarrel  with  the  sovereign 
dispensations  of  Providence,  on  account  of  that  dif- 
ference which  subsists  between  one  man  and  another 
in  the  present  life  :  so  none  should  indulge  a  cap.- 
tious  humour  in  finding  fawlt  with  the  methods  of 
grace,  because  their  Maker  does  not  manifest  an  equal 
regard  to  all. 

Nor  can  it  be  inferred  from  any  thing  implied  in 
this  docti'ine,  that  our  eternal  Sovereign  deals  hard- 
ly, much  less  unjustly,  with  any  part  of  mankindi. 
Here  let  me  ask  the  objector,  and  let  him  ask  his 
own  conscience;  Have  all  mankind  sinned?  Is  sin 
-a  transgression  of  divine  law  ?  Is  the  law  they  have 
broken,  rigl\.teous  j  just  in  its  requisitions,  and  cqui* 


I 


IN  OITR  ELECTION.  63 

table  in  its  penalty  ?  If  so,  every  man  is-  guilty  be- 
fore God,  and  every  mouth  should  be  stopped  :  for 
all  have  deserved  to  die  ;  to-  perish.;  to  be  destroyed 
with  an  utter  destruction.  Either,  these  things  are 
acknowledged  as  undoubted  truths,  or  the  authority 
of  the  Bible  is  rejected.  These  truths  being  ad- 
mitted, reason  itself  must  allow,  that  if.  all  mankind 
had  perished  under  a  curse,  the  honour  of  their  Ma- 
ker, as  the  Supreme  Governourand  righteous  Judge, 
must  have  been  unimpeached.  But  if  so,  it  is  im- 
possible to  conceive,  how  his  choosing  some  to  life 
and  happiness,  and  his  rejecting  others,  can  afford 
the  least  occasion  for  the  charge  suggested  in  the  ob- 
jection. For  the  election  of  those  whom  Ged  de- 
icji'mined  to  save,  does  not  injure  the  non-elect. 
Their  situation  would  not  have  been  at  all  the  better, 
if  none  had  been  chosen,  nor  any  saved.  For  non- 
election  is  not  a  punishment  ;  it  is  only  the  with- 
holding a  free  favour,  which  the  sovereign  Lord  of  all 
jnay  bestow  on  whomsoever  he  pleases. 

When  the  whole  world  is  considered  as  guilty  bc' 
fore  God^  we  must  allow  that  he  had  an  unlimited 
right  to  determine  about  the  final  state  of  men.  He 
was  at  perfect  liberty  to  determine  whether  he  would 
save  any,  or  not.  He  might  have  left  all  to  perish, 
or  he  might  have  decreed  the  salvation  of  all.  Or, 
he  might  purpose  to  save  some,  and  reject  others  ; 
and,  so  determining,  he  might  love  and  save,  he 
might  condemn  and  punish,  whom  he  pleased. 
Surely,  then,  it  cannot  be  absurd  in  reason,  or  incon- 
sistent with  the  divine  character,  to  suppose  that 
I\e  actually  has  chosen  some  to  infinite  glory,  and 
determined  to  punish  others  according  to  their  de- 
merit. To  acknowledge  that  all  have  sinned  against 
God,  forfeited  his  favour,  and  deserve  to  perish  ; 
and  at  the  same  time  to  ijuppose,  that  he  nvight  not 


64  OF  GRACE,  AS  IT  REIGNS 

leave  what  number  he  pleased  to  condemnation  and 
wrath,  imply  a  contradiction.  For  those  avHo  might 
not  be  rejected,  whether  more  or  fewer,  must  have 
a  claim  on  Jehovah's  favour  ;  consequently,  not  just- 
ly liable  to  perish,  which  is  contrary  to  the  supposi* 
tion. 

It-  is  eternally  fit  that  God  should  order  all  things 
according  to  his  own  pleasure.  His  infinite  great- 
ness, majesty,  and  glory,  certainly  entitle  him  to  act 
as  an  uncontroulable  Sovereign,  and  that  his  will 
should  in  all  things  take  place.  He  is  worthy,  su- 
premely Vv'orthy,  of  making  his  own  gloiy  the  end 
of  all  that  he  does ;  and  that  he  should  make  no- 
thing but  the  dictates  of  his  own  wisdom,  and  the 
determinations  of  his  own  will,  his  rule  in  pursuing 
that  end,  without  asking  leave  or  council  of  any 
creature,  and  without  giving  a7i  account  e/  any  of 
his  matters.  It  is  quite  agreeable,  that  He  who  is 
infinitely  wise  ami  absolutely  perfect,  should  order 
all  things  according  to  his  own  will  ;  even  things  of 
the  greatest  importance,  such  as  the  complete  salva- 
tion, or  the  eternal  damnation  of  sinners.  It  is 
right  that  He  should  thus  be  sovereign,  because  he 
is  the  first,  the  eternal  Being,  and  the  fountain  of 
existence.  He  is  the  Creator  of  all  things,  and 
they  are  universally  dependent  upon  him  ;  it  is, 
therefore,  entirely  consistent  with  his  character,  that 
he  should  act  as  the  sovereign  Lord  of  heaven  and 
earth. 

If  the  objection  under  consideration  were  founded 
in  truth,  God  could  not  exercise  mercy  in  his  own 
right,  nor  would  the  blessings  of  grace  be  his  own  to 
give.  For  that  of  which  he  may  not  dispose  as  he 
pleases,  is  not  his  own,  he  cannot  make  a  present  of 
it  to  any  of  his  creatures,  they  having  a  claim  upon 
it ;  for  it  is  absurd  to  talk  of  giving-  to  any  one,  that 


i'N  OVU    ELECTIO;'.  06 

.')  which  he  had  a  right  in  equity. — But  vrhat  would 
this  objection  make  of  God  ?  Must  the  High  and 
Lofty  One  be  so  circumscribed  in  the  exercise  of  his 
grace,  that  he  cannot  manifest  it  at  his  own  pleasure 
in  besto^vin£^  his  gifts  ;  but,  if  he  dispense  them  to 
one,  must  be  obliged  to  give  them  to  another,  or  be 
obnoxious  to  the  charge  of  partiality  and  cruelty  I 
Shocking  to  think  !  The  very  thought  is  blasphemy. 
This  impious  imagination  arises,  a'osurd  as  it  is,  from' 
the  high  opinion  we  form  of  ourselves,  and  the  dimin- 
\uive  thoughts  we  entertam  of  our  Maker.. 

But  why  should  the  objector  be  so  much  concernp- 
ed  about  the  honour  of  divine  justice,  in  the  conduct 
of  God  toward  mankind,  on  supposition  that  he  has 
chosen  some  and  rejected  others  ?  Why  should  he 
not  be  as  much  concerned  lest  the  glory  of  his  Ma- 
ker should  suffer  a  stain,  by  the  final  rejection  of  all 
the  angels  that  sinned  and  fell  from  their  first  estate  ? 
Certainly,  there  is  equal,  if  not  superior  reason. 
Why,  then,  does  he  not  plead  the  cause  of  those  old 
apostates,  those  damned  spirits,  and  quarrel  with 
God  because  he  has  shown  more  regard  to  fallen 
men  than  to  fallen  angels  ?  Yet  he  is  under  no  pain 
on  their  account  ;  nor  does  he  suspect  that  the  di- 
vine character  will  lose  any  part  of  its  glory,  because 
they  are  all,  without  one  exception,  the  objects  of 
Jehovah's  eternal  vengeance — But,  very  likely,  he 
concludes  that  t/icy  deserve  to  be  damned.  True  : 
and  is  it  not  so  with  men  ?  If  not — how  shall  I  speak 
it  ?  the  law  of  God  is  unrighteous,  for  it  denounces 
damnation  as  the  desert  of  sin  :  the  vicarious  death 
of  Christ  was  an  unnecessary  and  shocking  event, 
the  capital  parts  of  the  Bible  are  unworthy  of  the 
least  regard ;  and  the  distinguishing  doctrines  of 
Christianity  are  no  better  than  a  dream,  a  fable — . 
a  gross  imposition  on  all  who  believe  them.  With- 
out admitting  this  fundamental  truth,  that  incDy-con^ 


QG  OF  GHACE,  A3  IT  REIGNS 

sidcrcd  as  guilty  cre^iurcs,  deserve  to  ficrish  forever  > 
we  can  behold  neither  equity  in  the  law,  nor  grace  in 
the  gospel.  The  eternal  rectitude  of  the  great  Law- 
i^iver  and  the  anaiablc  glories  of  the  wonderful  Sav- 
iour, are  quite  obscured  ;  while  the  whole  economy 
of  redemption,  as  revealed  in  scripture,  is  thrown  in- 
to tho  utmost  confusion.  Consequently?  the  objector 
has  no  alternative,  but  cither  to  give  up  his  point,  or 
blaspheme  his  Muker.  i 

The  truth  maintained  may  now  be  considered,  by  | 
way  of  improvement,  as  it  respects  the  careless  sin- 
ner and  the  real  christian. — As  it  respects  the  carc^ 
Uas  sinner.  Is  this  your  character,  reader  ?  If  so, 
it  is  happily  adapted  to  strike  your  conscience  and 
alarm  your  fears ;  to  arouse  your  lethargic  soul,  and 
awaken  your  inquiries  after  eternal  blessedness. 
You  have  seen  that  it  is  a  righteous  thing  with  God, 
to  execute  justice  on  all  who  are  guilty  ;  and  that,  if 
he  had  left  all  mankind  to  perish,  none  would  have 
liad  any  reason  to  complain.  Now,  though  he  has, 
©f  his  mere  goodness,  chosen  a  number  of  the  fallen 
race  and  determined  to  bring  them  to  glory ;  yet 
millions  are  left  to  sufifer  the  awfnl  desert  of  their 
crimes,  ^ow,  then,  do  you  know  but  this  may  be 
your  case  ?  Remember,  thoughtless  mortal  I  that  if 
you  be  rejected  of  God,  you  are  lost  forever.  And 
are  you  still  unconcerned  about  your  soul  ?  then  the 
sentence  of  a  broken  Law,  and  the  truth  of  an  awful 
Judge,  abide  upon  you.  You  are  in  the  hands  of 
an  offended  God,  and  shocking  to  think  1  you  are 
at  a  dreadful  imceriainty  what  he  will  do  with  you. 
-—You  are,  it  may  be,  sometimes  afraid  what  will 
become  of  you  ;  afraid  lest  you  should  have  your 
portion  in  the  lake  which  burns  with  fire  and  brim- 
stone. Yes,  and  be  it  known  to  you,  that  while  you 
are  habitually  careless  about  your  eternal  interests, 
and  a  lover  of  pleasure   more  than  a  lover  of  God, 


IN  OXfR  ELECTIOIJ.  ^Q? 

you  have  reason  to  fear.  Your  apprehensions  of 
eternal  punishment  have  a  real  foundation.  You 
have  reason  Xp  tremble  every  moment.  But  you 
will  do  well  to  remember,  that  though  you  be  ever 
so  much  afraid  of  the  final  event ;  though  everlast- 
ing damnation  be  ever  so  dreadful,  yet  it  is  what 
you  have  deserved.  Your  injured  Maker  and  af- 
fronted Sovereign  may  inflict  it  uix)n  you,  and  be 
righteous,  and  holy,  and  glorious  in  it.  However 
dreadful  it  now  is,  in  your  apprehension  ;  or  how- 
ever intolerable  it  would  be  to  you  in  the  execution  ; 
yet,  in  regard  to  God,  neither  the  one  nor  the  other 
can  render  it  the  less  righteous— You  should  remem- 
ber, sinner,  that  your  Maker  sustains  the  character 
of  an  universal  Sovereign,  and  of  a  righteous  Judge. 
His  honour,  therefore,  is  deeply  concerned  in  punish- 
ing the  guilty.  Though  damnation  be  worse  than  the 
loss  of  being,  yet  you  have  no  reason  to  complain  of 
injustice  ;  except  you  can  form  a  perfect  estimate  of 
^vhat  degree  of  guilt  attends  innumerable  acts  of 
rcbcllioM  against  unlimited  authority,  infinite  majes- 
ty, and  boundless  perfection  ;  and,  upon  a  just  com- 
parison of  the  degree  of  guilt,  with  the  intenscness 
and  duration  of  the  punishment,  pronounce  them  un- 
equal. But  who  can  tell  to  what  an  enormous  height, 
the  guilt  of  one  single  act  of  rebellion  against  infi- 
nite Majesty  must  arise  in  the  boundless  empire  of 
God  ?  We  may  boldly  affirm,  that  none  but  the  Om- 
niscient—-none  but  he  who  is  possessed  of  that  peer- 
less majesty,  can  solve  the  question.  Meditate  on 
these  awful  truths  ;  and  may  the  Lord  enable  you  to 
jicefrom  the  ivrath  to  come  .'* 

•  Hence  it  appejrrs,  that  as  the  doctrine  of  C!od's  general  anJ 
equal  love  to  mankind,  and  the  sentiment  of  universal  redemp- 
tion, are  too  evidently  calculated  to  lull  the  conscience  asleep, 
under  a  false  presumption  of  interest  in   the  Redeemer  and  oi 


G6  O:?  GIUCE,  AS  II  UEIGNS 

Do«s  my  reader  profess  to  believe  and  embrace 
this  divine  truth  ?  Has  he  tasted  that  the  Lord  is 
gracious,  and  is  he  a  real  christian  ?  .This  doctrine 
informs  him  whence  his  happiness  fiows,  and  to 
whom  the  glory  is  due.  Hence  he  learns,  that 
Grace  is  an  absolute  sovereign  ;  that  she  dispenses 
her  favours  to  whomsoever  she  pleases,  without  be- 
ing subject  to  the  least  control.  Here  she  appears, 
maintaining  her  rights  and  asserting  her  honours, 
with  a  grandeur  becoming  herself.  Yes,  reader, 
this  doctrine  presents  'you  with  Grace  on  t«e 
THRONE  ;  while,  as  an  herald,  with  a  friendly  impor- 
tunity and  a  commanding  voice,  it  cries  in  your 
ear.  Bow  the  knee  I — And  as  this  doctrine  pre- 
sents you  with  a  view  of  grace  in  its  sovereign  glory, 
so  it  points  out  the  objects  of  eternal  love,  as  in  a 
state  of  the  utmost  security.  For  who  shall  !ay-<iny 
thing  to  the  charge  of  Ood's  Elect  ?  To  know  your 
interest  in  the  election  of  grace,  ds  therefore  a  matter 
of  great  importance  ;  and  that  such  knowledge  is 
attainable,  is  evident  from  that  exhortation  of  the 
Holy  Ghost  ;  Give  all  diligence  to  make  your  calling 
and  election  sure  ;  sure  to  your  o^vn  mind,  and  satis- 
factory to  your  own  conscience.  That  such  a  per- 
suasion, grounded  on  truth,  is  intimately  connected 
with  a  christian's  peace  and  joy,  is  beyond  a  doubt. 
Nor  is  there  any  other  difficulty  in  attaining  the  cer- 
tainty, than  what  attends  a  well  founded  persua- 
sion of  our  being  called  by  grace.  Whoever  has 
reason  to  conclude  that  he   is  called  by  the  gospel 

happiness  by  him,  where  there  is  no  evidence  of  love  to  God 
nnd  his  ways;  so  the  doctrine  of  distiogiiishins:  g»"ace,  and  of 
the  Mediator's  substitution  iu  the  stead  of  his  chosen  seed,  has 
an  obvious  tendency  to  alarm  the  careless  siuner,  and  to  awak- 
en the  drowsy  formalist. 


I!7  OUR  ELECTION.  C9 

»ri-d  converted  to  Christ ;  may,  from  the  very  same 
premises,  infer,  his  election.  For  none  but  those 
that  were  chosen  to  life  and  happiness  arc  born  of 
God,  or  believe  in  Christ. — If  you  then  espouse  the 
doctrine,  you  should  not  be  satisfied  with  merely 
avowing  the  sentiment  as  an  article  of  your  belief; 
but  should  consider  it  as  a  truth  according  to  godli- 
ness, and  seek  the  advantage  resulting  from  it.  For 
you  will  find  it  of  little  avail,  that  you  have  adopted 
the  sentiment  into  your  theological  system,  if  you  ex- 
perience no  benefit  from  it,  in  a  wuy  of  humility  and 
love,  of  consolation  and  joy.  Viewed  in  such  a  con- 
nection with  experimental  religion,  you  should  me- 
ditate on  it:  considered  as  thus  important,  you 
should  endeavour  to  vindicate  it  from  the  hateful 
charges  of  the  sons  of  pride. 

Are  you,  on  divine  authority,  not  only  convinced 
that  the  doctrine  is  true,  but  also  persuaded  of  your 
interest  in  the  love  it  reveals  ?  remember  the  exalted 
privileges  to  which  you  are  chosen.  Chosen  you 
are,  to  a  participation  of  gr  ice,  with  all  its  immense 
donations  to  the  fruition  of  glory,  with  all  its  eter- 
nal felicity.  Regeneration,  justification,  adoption, 
sanctification,  and  perseverance  in  faith ;  these, 
christian,  with  all  that  inconceivable  bliss  which  re- 
sults from  the  enjoyment  of  God  himseif,  are  the 
blessings  designed  for  you  in  the  decree  of  election. 
Surely,  then,  with  sucli  blessings  in  hand,  and  such 
prospects  in  view,  it  is  but  reasonable  that  you  should 
be  entirely  devoted  to  God,  and  live  his  obedient  ser- 
vant. If  gratitude  have  any  persuasive  energy,  or 
if  love  have  any  constraining  influence,  here  they 
should  operate  with  all  their  force.  HtTxeforth  the 
glory  of  God  and  the  honour  of  that  adorable  Person, 
by  whose  mediation  you  come  to  enjoy  these  won- 
derful   favours,  should  be    your  main  concern,  ami 

G 


rO  OF  GRACE,  AS  IT  KElGNfi 

the  end  of  all  your  actions.«~;Remember  ihc  honoup- 
able  character  conferred  upon  you  in  the  sacred 
■writings.  Among  those  names  of  distinction  which 
the  people  of  God  bear,  that  of  the  elect  is  noi.e  of 
the  least  remarkable.  Of  this  character  the  Spirit 
of  wisdom  reminds  believers,  when  he  urges  upon 
them  the  duties  to  which  they  are  called.  Ye  are  a 
chosen  generation,  a  fieculiar  peofile.  Would  we 
know  to  what  end  they  were  chosen,  and  why  they 
are  a  people  distinguished  from  others,  as  God's  pe- 
culiar property  ?  the  following  words  inform  us.— 
That  ye  should  show  forth  the  praises  of  Him,  wfio^ 
as  a  fruit  of  his  electing  love,  hath  called  you  out  of 
darkness  into  his  marvellous  light.  Here  is  the 
christian's  duty  in  general,  and  to  perform  it  should 
be  his  constant  business  :  for  he  was  chosen  in  Christ 
that  he  might  be  holy  and  ivithout  blame  before  him 
in  love. 

Or,  IS  my  reader  one  of  those  to  whom  the  rc- 
jnark  would  be  applicable  ?  "  This  man  entertains 
high  notions  in  religion,  and  pretends  to  sublime 
attainments  in  knowledge.  Eternal  purposes  and 
absolute  sovereignty,  unchangeable  love  and  diS' 
tinguishing  grace,  are  his  favourite  topics ;  yet  he 
lives  in  open  neglect  of  the  plainest  precepts,  and 
of  the  most  important  duties.  While  pride  and 
covetousness,  wrath  and  malice,  with  S'arious  other 
unsanctified  tempers,  govern  his  conduct,  and  ren- 
der   him  a     scandal   to    Christianity.*' The    very 

thought  of  such  a  reflection  is  grieving  to  godly  per- 
sons :  for  lamejitable  is  the  state  of  that  professor 
to  whom  it  may  be  justly  applied  !  You  may  dispute 
as  long  as  you  please,  in  vindication  of  divine  sove- 
reignty in  the  affairs  of  grace ;  but  it  will  be  to  lit- 
tle purpose,  as  to  yourself.  Because  it  is  plain  that 
you  arc  an  enemy  in  your  heart,  and  a  rebel  in  your 


IN   OXTR  CALLING.  71 

:iie  ag-tiinst  that  infinite  Sovereign  whose  rights  you 
pretend  to  raciintaiii.  By  such  a  neglect  of  his  pre- 
cepts and  such  a  transgression  of  his  laws,  you  virtu- 
ally deny  his  absolute  authority,  and  renounce  his 
supreme  dominion.  Sinful  appetites  are  the  law  you 
obey,  and  carnal  pleasure  the  end  you  pursue  :  while 
your  Maker  and  Lord  has  neither  the  affection  of 
your  heart,  nor  the  service  of  your  hands.  May 
that  omnipotent,  sovereign  grace,  of  which  you  taljc 
without  any  experience,  deliver  and  save  your  sink- 
ing soul !  For,  verily,  it  would  be  h^ard  to  find  a 
more  shocking  character  out  of  hell. 


CHAP.  IV. 

Of  Gracey^as  it  reigns  in  our  effectual  Calling. 

?  ?  E  have  seen  in  the  preceding  chapter,  that  grace 
presided  in  the  eternal  councils,  and  reigned  as  an 
absolute  sovereign  in  the  decree  of  election.  Let 
us  now  consider  the  same  glorious  grace,  as  exerting 
its  benign  influence  in  the  regeneration  and  pffectual 
Calling  of  all  that  shall  ever  be  saved. — Election 
makes  no  alteration  in  the  real  state  of  its  objects, 
For,  as  they  were  Gonsidei*ed  in  that  gracious  pur- 
pose, in  a  sinful,  dying  condition  ;  so  they  continue 
in  that  situation,  till  the  energy  of  the  Holy  Spirit, 
and  the  power  of  evangelical  truth,  reach  their  hearts. 
The  means  being  decreed  aswell  as  the  end,  it  is  ab^ 
solutely  necessary,  to  accomplish  the  great  design  of 
election,  that  all  the  chosen  in  their  several  gene  - 
rations,  should  be  born  of  the  Spirit  and  converte<^ 
to  Jesus ;  called  of  God,  and  bear  his  image. 


i2  Of  GRACE,  AS  IT  i; Lie;:,- s 

That  important  change  which  lakes  place  in  tk^ 
mind  and  views  of  a  sinner,  when  converted  to 
Christ,  is  frequently  signified  in  the  infallible  word, 
by  being  called  of  God ;  called  by  grace  ;  called  by 
the  goaficl.  In  performing  this  work  of  heavenly 
mercy,  the  eternal  Spirit  is  the  grand  agent,  and 
evangelical  truth  the  honoured  instrument. — Are 
men,  in  their  natural  state,  considered  as  asleep  in 
bin,  and  dead  to  God  ?  when  they  are  called,  their 
minds  are  ejilightened  and  spiritual  life  is  communi- 
cated. The  Spirit  of  God,  speaking  to  the  con- 
science by  the  truth,  quickens  the  dead  sinner; 
shows  him  his  awful  state,  and  alarms  his  fears. 
21ie  dead  shall  hear  the  -voice  of  the  Son  of  Godj  and 

they    that  hear   shall  live 4ivake   thou  that  slecfiest. 

Are  they  considered  as  having  departed  from  God, 
and  at  a  distance  from  him ;  in  the  way  of  destruc- 
tion, yet  afraid  to  return  ?  then  the  language  of  the 
gospel  is,  Return  to  the  Lord^  and  he  '■ivill  have  iner- 
cy  ujion  you  ;  and  to  our  God^for  he  tjHI  abundantly 
fiardo7i.  Him  that  cometh  to  me^  I  ivill  in  no  ivise 
cast  out.  Such  a  revelation  of  grace  being  made  in 
the  gospel,  and  such  invitations  being  addressed  to 
perishing  sinners,  the  Spirit  of  Truth,  in  effectual 
calling,  gives  them  encouragement  from  these  de- 
clarations to  return  to  God,  and  enables  them  to  look 
for  salvation  from  the  hand  of  Him  against  whom  they 
iiave  sinned,  and  from  whom  they  have  so  deeply  re- 
volted. Such,  in  a  general  view,  is  the  nature  of 
thjit  heavenly  blessing  which  is  the  subject  of  our 
present  inquiry. 

That  any  sinner  i?^  called  out  of  darkness  into  mar- 
vellous  light,  is  entirely  owing  to  divine  grace.  God 
vailed  me  by  his  grace,  is  the  hmguage  of  Paul  ;  nor 
do  the  saints  ascribe  their  conversion  to  any  other 
ociuse.— Man,    being  by  nature   dead  in  sin,  unac- 


rs    OUR  CALLING.  7^ 

quainted  with  its  evil,  and  elated  with  a  fond  con- 
ceit of  his  own  abilities  ;  looks  upon  his  offences 
against  God,  rather  as  pitiable  failings  than  shock- 
ing crimes.  He  extenuates  his  faults,  and  magnifies 
his  duties.  He  depreciates  the  work  of  Christ  and 
relies  on  his  own  supposed  good  performances.  Be- 
ing entirely  ignorant  of  his  moral  weakness,  the  to- 
tal corruption  of  his  nature,  and  the  extensive  de- 
mands of  divine  law ;  he  endeavours,  if  at  all  con- 
cerned about  his  soul,  to  establish  his  ov/n  righteous- 
ness,  as  the  principal  ground  of  his  acceptance  with 
the  high  and  holy  God.  He  trusts  in  some  general 
mercy,  to  be  exercised  toward  him  through  Jesus 
Christ,  to  make  up  the  deficiencies  attending  his 
own  sincere  attempts  to  perform  his  duty.  In  case 
of  a  relapse  into  open  and  scandalous  offences,  he 
flatters  himself  with  the  hopes  of  pardon,  and  of 
having  an  interest  in  the  love  of  God  ;  if  he  do  but 
forsake  his  past  transgressions,  be  sorry  for  thcmj 
and  amend  his  ways  for  the  future.  This,  he  thinks 
is  the  obvious  and  easy  way  of  placating  an  offended 
God,  and  of  obtaining  the  divine  favour.  On  such 
a  sandy  foundation  are  the  hopes  of  men  commonly 
built.  Thus  we  lie,  asleep  in  sin  and  dreaming  of 
happiness  ;  on  the  verge  of  a  dreadful  precipice,  yet 
unapprehensive  of  danger,  till  reigning  grace  exerts 
her  influence  to  recover  us  from  our  T-^v-.tive  ruin. 

But  when  the  spirit  of  God  convinces  of  sin  by 
:he  holy  law,  and  manifests  iis  extensive  demands 
to  the  conscience  of  a  sinner ;  v/hcn  he  is  informed 
that  every  sin  subjects  the  cffender  to  a  dreadful 
curse  ;  then  his  fears  are  alarmed  and  his  endeavours 
are  quickened.  Being  aroused  from  his  spiritual 
slumber,  he  is  more  earnest  and  punctual  in  the 
performance  of  religious  duties,  in  endeavours  after 
holiness,  and  in  the  pursuit  of  happiness.  He  is 
G  2 


74i  OF  GRACf:,    AS    IT   REIGNS 

not  content  with  that  careless  and  superficial  Tvay- 
of  performing  devotional  services,  which  before  sa- 
tisfit-d  his  conscience  and  gratified  his  pride.  For 
now,  guilt  burdens  his  saul,  and  conscience  sharpens 
her  sting ;  while  the  terrors  of  the  Almighty  seem 
to  be  set  in  array  against  him.  The  duties  he  has 
neglected,  the  mercies  he  has  abused,  and  the  daring 
acts  of  rtbellion  he  has  committed  against  his  di- 
vine Sovereign,  crowd  in  upon  his  mind  and  rack 
his  very  soul.  The  justice  of  the  lawgiver  appears 
ready  to  vindicate  the  law,  as  holy  and  good  ;  and, 
like  an  incensed  adversary,  unsheaths  the  sword  and 
makes  a  loud  demand  for  vengeance.  In  such  a  si- 
tuation, he  cannot  but  earnestly  seek  to  escape  im- 
pending ruin.  But  yet,  his  1  cart  being  deeply  lea- 
vened with  legal  pride,  and  unacquainted  with  the 
divine  righteousness,  he  labours  to  obtain  salvation, 
as  it  Tjcrc  bij  the  nvorks  of  the  laiu. — .When,  by  the 
Spirit  and  word  of  truth,  he  is  further  made  sensi- 
ble of  his  natu»*ai  depravity,  and  of  the  defects  at- 
tending his  best  performances ;  when  he  considers 
how  very  imperfect  they  all  appear  in  his  own  eye, 
and  that  a  perfect  righteousness  is  absolutely  neces- 
sary to  his  acceptance  with  the  eternal  Judge  ;  then 
his  hopes  of  salvation  by  his  own  obedience  vanish, 
and  his  apprehensions  of  eternal  punishment  in- 
crease. Thus,  Kvke7i  the  law  comes^  shining  in  its 
purity  and  operating  on  his  conscience  with  power, 
oiii  IS  revived  ;  a  sense  of  deserved  wrath  possess- 
es the  soul,  and  his  former  self-righteous  hopes 
expire. 

He  now  reflects  on  his  past  ignorance  and  Pha- 
f  isaical  pride,  with  the  greatest  amazement  and  the 
deepest  self-abhorrence.  However  reluctant,  he  is 
obliged  to  give  up  his  former  exalted  notions  of  his 
cwn  moral  excellence  j  and  is  compelled,  vrith  the 


lijr  0»R  CALLING*  iO 

polluted  leper,  to  cry,  Unclean  !  unclean  !  Now  he 
perceives  a  propriety,  now  he  feels  an  energy  in 
those  eniphatical  scripture-phrases,  which  describ^je 
the  state  of,  a  natural  man,  by  a  filthy  sow  wallow- 
ing in  the  mirs ;  by  a  dog  in  love  with  his  vomit  j 
and  by  an  open  sepulchre  emitting  the  abhorred 
stench  of  a  putrefymg  carcass.  These  objects,  he 
is  fully  convinced,  are  infiiiitely  less  offensive  to  the 
most  delicate  person  and  the  keenest  sense,  than 
that  moral  pollution  is,  which,  in  the  sight  of  an 
boiy  God^  has  defiled  his  whole  soul.^Now  he 
freely  acknowledges,  that  what  he  used  to  look  upon 
as  trivial  offences,  are  shocking  crmies.  He  is 
thoroughly  convinced  that  the  various  transgressions, 
of  his  life,  however  vile  and  enormous,  are  so  many 
streams  from  a  corrupt  fouiitain  within  ;  that  they 
proceed  from  a  desperately,  wiciced  heart.  He  is 
amazed,  he  is  confounded,  when  he  reflects  on  his 
inbred  corruptions,  and  views  his  native  depravity. 
His  eyes  being  opened  to  behold  the  spirituality  and 
vast  extent  of  the  divine  law,  he  considers  his  whole 
life  as  one  continued  scene  of  iniquity.  For,  instead 
of  living  every  moment  of  his  time  in  the  uninter- 
rupted and  most  fervent  love  of  God,  as. the  law  re- 
quires ;  he  finds,  to  his  grief  and  shame,  that  he 
has  lived  in  the  love  of  self  and  sin  :  self-love  hav- 
ing been  his  law  :  sclf-plcasing  all  his  end.  View- 
ing the  holy  law  as  a  transcript  of  divine  purity,  he 
plainly  sees,  that  he  is  no  less  obliged  to  love  God 
with  ail  the  powers  of  his  soul,  fcr.the  sake  of  his 
infinite  excellencies ;  than  he  is  to  avoid  the  horrid 
crimes  of  murder  and  adultery.  In  a  word,  he  con- 
siders himself  as  the  chief  of  .sinners.  The  sentence 
of  the  law,  though  terrible  to  the  last  degree,  he 
allows  to  be  just.  The  execution  of  it  he  cannot 
but  dread ;    yet  from  his  heart  he  acquits  both  the 


IPBt  >  0?  GRACE,  AS  IT  REIGNS 

law  and'  the  law-giver  of  any  unrighteous  severity, 
tl)OUgh  he  should  never  taste  of  mercy.  His  laE- 
guage  is ;  The  law  is  just,  and  death  is  my  due. 

Methinks  I  behold  the  awakened  sinner,  sobbing 
with  anguish  and  bathed  in  tears  ;  fixed  in  thought 
and  indulging  reflection  about  his  state  and  his  dan- 
ger— "  The  law,  how  holy,  which  I  have  trans- 
gressed 1  the  curse,  how  awful,  that  I  have  incur- 
red !  My  crimes,  how  numerous  !  Their  aijgrava- 
lions,  how  dreadful  I  How  ineffably  wretched  my 
state  !  for  my  soul,  my  immortal  all  is  in  the  utmost 
jeopardy. — What  shall  I  do?  Whither,  shall  I  flee  for 
refuge  ?  Shall  I  look  for  relief  to  carnal  enjoyments 
and  sinful  pleasures  ?  shall  I  quaff  the  sparkling 
bowl,  or  frequent  the  circles  of  polite  amusement  ? 
Such  a  procedure  would  enhance  my  guilt  and  increase 
my  torment;  would  be  like  seeking  an  asylum  in 
hell. — Shall  I  plead  v/ith  my  Sovereign*  and  Judge, 
that  I  have  not  been  so  wicked  as  others  ?  But  how 
shall  I  prove  the  fact  ?  or  if  I  could^  the  debtor  that 
owes  but  fifty  pence,  having  nothing  to  pay,  is  equally 
obnoxious  to  an  arrest  and  a  prison,  with  one  that 
owes  five  hundred.  For  Jehovah  declares.  Cursed 
is  every  one  that  continued  not'  in  all  thingsj 
ijhich  are  luritien  in  the  book  of  the  laiv  to  do  them. 
-—But  have  I  performed  no  good  works  nor  any  obe- 
tiience,  from  which  I  may  extract  some  comfort,  on 
which  I  may  build  my  hope  of  acceptance  ?  Here, 
alas,  I  am  entirely  destitute.  Conscious  I  am,  that  I 
have  not  loved  God,  that  I  have  not  sought  his  glory  ; 
and  without  these  there  is  no  acceptable  obedience. 
My  very  prayers  need  an  atonenaent,  and  my  tears 
want  washing. — Shall  I  promise  amendment  and 
vow  reformation,  if  He,  to  whom  I  have  forfeited 
my  life,  will  be  pleased  to  spare  it  ?  Shall  I  say, 
^vith  him,  in  the  parable,  that  owed  ten  thousand  t?.- 


IN  OUK  CALLING.  i  7 

lents  ;  Have  patience  rjith  me,  and  Iivillfiay  thee  all? 
This  -would  be  an  eviderxe  of  superlative  pride, 
and  an  instance  of  the  greatest  folly.  My  debt,  like 
hisj  is  enormous  ;  and  would  my  Creator  compound 
for  the  widow's  two  mites,  I  should  still  be  insol- 
vent. I  now  find  by  experience  that  I  am  utterly 
without  strength. — But  supposing  I  possessed  abili- 
ties, and  were  to  perform  a  perfect  obedience  in  fu- 
ture ;  this  would  make  no  amends  for  my  past  trans- 
gressions ;  the  old  and  heavy  score  would  still  stand 
against  me.  Had  my  offences  been  committed 
against  a  fellow-creature,  I  might  possibly  have  been 
able  to  make  compensation.  But  they  are  against  my 
Maker;  to  whom  I  owe  my  time  and  talents;  all 
that  I  have  and  all  that  I  am.  If  one  inan  sin  against 
another,  the  judge  shall  judge  him  :  but  if  a  man  sin 
against  the  Lord,  who  shell  intreat  for  him  ;  or  how 
-shall  the  offender  atone  for  his  crime  ?  It  is  the  infi- 
nite Jehovah  against  whom  I  have  sinned:  it  is  the 
eternal  Sovereign  of  all  worlds  against  whom  I  have 
rebelled.  Who,  then,  shall  intreat  for  me  I  Yes,  I 
have  trampled  on  infinite  authority.  The  language 
of  my  stubborn  heart  and  abominable  conduct  has 
been  ;  Who  is  the  Lord,  that  I  should  obey  him  ?  As 
the  universal  Governour,  I  have  renounced  his 
dominion,  and  seated  myself  on  the  throne ;  as  my 
constant   Benefactor,  I    have    abused   his  mercies  to 

his    dishonour. Infinitely    perfect    and    supremely 

amiable  as  he  is  in  himself,  I  have  neither  loved  nor 
adored  him  :  I  liave  treated  him  as  though  he  deserv- 
ed neither  affection,  nor  reverence.  I  have,  shock- 
ing impiety  1  1  have  preferred  the  vilest  lusts,  and 
the  gratification  of  the  worst  appetites,  to  his  honour 
und  service. — How  have  I  neglected  the  divine  word 
and  sacred  worship  ?  I  have  treated  the  Bible  as  if 
U  v/cre  not  v/orthy  of  a  serious  perusal,  and  in  so  do- 


7S  Oi"   GRACE,    AS    IT   r.FJG:,3 

ing  have  been  a  practical  deist.  The  assciviblies  of 
the  saints,  my  closet,  my  conscience,  all  bear  testi- 
mony against  me,  tliat  1  have  lived,  as  "without  God 
in  the  i-jorld.  Or,  if  at  any  time  I  have  attended  re- 
ligious worship  ill  public  or  privutc  ;  how  have  I 
mocked  my  Maker  ?  I  have  behaved  myself  in  his 
awful  presence,  as  though  he  had  been  a  senseless 
idol;  one  who  neither  knew  nor  cared  how  he  was 
worshipped.  When  I  pretend  edto  acknowledge  my 
sins,  my  confessions  froze  on  my  formal  lips  :  and  if 
I  asked  for  heavenly  blessings,  it  was  as  though  I  had 
little  or  no  necessity  for  them.  Withdelight  and  avi- 
dity I  have  pursued  transitory  pleasures  and  vicious 
enjoyments;  but  as  to  the  worship  of  God  I  have 
been  ready  to  cry  ;  O  ivhat  a  lueariness  is  it  !  I 
have  said  to  God,  it  has  been  the  language  of  my 
heart  and  conduct;  Defiart  from  me  ;  for  I  desire 
not  the  knonvledge  of  thy  luays.  What  is  the  Abyiigh- 
ty  that  I  should  serve  him  ?  and  ivhat  fir  oft  shall  I 
have  if  I  fir  ay  to  him  ?  Can  I  doubt,  then,  can  \ 
question  for  a  single  moment,  whether  I  deserve  to 
die,  deserve  to  be  damned  ?  Damned  I  dreadful  pu- 
nishment !  Imagination  recoils  at  the  thought.  The 
idea  chills  my  blood.  Heaven  avert  the  impending, 
the  righteous  vengeance  !— But  God  is  just;  and 
justice  requires  that  sin  should  not  escape  with  im- 
punity. Docs  it  not  follow,  then,  that  my  eternal 
misery  is  inevitable  ?  In  what  other  way  can  the 
rights  of  the  Godhead,  the  honour  of  divine  holiness^ 
truth,  and  justice  be  maintained  ?  If  no  other  way 
can  be  found,  wretch  that  I  am  I  I  am  lost  for 
ever."  Thus  he  lies  at  the  feet  of  sovereign  mer- 
cy. 

As  a  rebel  against  the  Majesty  of  heaven,  and  con- 
scious that  he  deserves  to  perish,  he  lies  deep  in  the 
«iust  of  self-abasement.,  and  low*  at  the  foot-stool  of 


I:i  OUR  CALCISG.  TS 

aiviae  grace.     But  his  all  being  at  stake  for  etcr- 
nity,  and  not  being  sunk  into   absolute   despair,    he 
ventures  to   address  the   blessed  God.     Being   well 
persuaded  that  if  his  request  be  granted  and  his  per- 
son accepted,  his  soul  shall  live  ;  and  that  if  his  pray- 
er be  rejected  and  his   person   abhorred,  he  can  but 
die.     With  trembling  hands  and  a  throbbing  heart ; 
with   downcast  looks  and  faltering  lips,  he  therefore 
thus  proceeds;  "  Offended  Sovereign!  I  am  justly 
under  sentence  of  death,  and  should  I  eternally  pe- 
rish, yet  Thou  art  righteous.     My  mouth   miist  be 
stopped ;  I  have  no  right  to  complain.     But  is  there 
nothing  in  thy  revealed  character  that  may  encou- 
rage a   miserable  creature  and  a  guilty   criminal-,. t9>\ 
look  for  mercy  and  hope  for  acceptance  ?     Art  tho^ 
not  a  compassionate   Saviour,  as  well  as  a  just  God  ?  *■ 
Is  not  Jesus  thy  only  Son,  and  hast  thou  not  set  him 
forth    as   a  Jiropitiation   throvgh  faith  in  his    blood  ? 
To  Him,  therefore,  as    my  only  asylum  from   divine 
wrath,   I   would   flee.     Yet,  if  repulsed,  I  dare  not, 
I  cannot  object ;  for  I    have  no  claim  on   thy  mercy. 
Only,  if  it  seem  good  to    Thee  to   save  the  vilest  of 
sinners,  the,  most  wretched  of  creatures  ;  if  it  please 
Thee  to  extend  infinite   mercy   to  one   who  deserves 
infinite  misery,  and  is  obliged  to    condemn   himself; 
tlie    greater  will   be  the    glory   of  thy  compassion. 
However,  as  a  supplicant  at  the  throne  of  grace  ;  as 
a  perishing  sinner,  who  has  no  hope  but  in  sovereign 
mercy,  and  in  the  blood  of  the  cross  ;  I  am  resolved 
to  wait  until  freely  received,  or  absolutely  rejected. 
If  rejected,  I  must  bear  it  as   my  just  desert;  if  ac- 
cepted, boundless    grace    shall   have    the    glory."* 

*  Let  none  of  my  readers  imagine  that  the  process  of  con* 
viction  here  described,  is  designed  as  |a  standard  for  their  ex- 
perience ;  or  that  I  would  hmit  the  Holy  One  of  Israel  to  thf^ 


80  CT  CRACEj  AS  IT  ILTAGl^S 

Thus  the  name  and  the  work  of  Jesus  forbid  despair, 
and  shed  a  beam  of  hope  on  his  benighted  soul. 

One  would  imagine  that  the  gospel  of  reigning 
grace,  that  the  tidings  of  a  free  Saviour  and  a  full 
salvation  would  be  embraced  with  the  utmost  readi- 
ness by  a  sinner  thus  convinced.  One  would  sup- 
pose that,  so  soon  as  he  heard  the  divine  report,  he 
could  not  forbear  exclaiming,  in  a  transport  of  joy, 
"  This  is  the  Saviour  I  want '  This  salvation  is  eve- 
ry v/ay  suitable  to  my  condition.  Perfect  in  itself, 
and  free  for  the  unworthy  sinner.  Wonderful  truth  I 
Astonishing  grace  !  What  could  I  Iiave,  what  can  I 
desire  more  ?     Here  I  will  rest ;  in  this  I  will  glory." 

same  way  and  manner  of  working  on  the  mijids  of  sinners,  wlien 
he  brings  then;  to  know  themselves,  their  state,  and  their  dan- 
ger. I  have  no  such  intention  ;  being  well  aware  that  God  is  a 
JSovereign,  and  acts  as  he  pleases  in  this,  as  in  all  other  things. 
For  lhon2;h  every  sinner  must  feel  his  want,  before  he  will  either 
seek,  or  accept  relief  at  the  hand  of  2;race  ;  yet  the  Lord  has 
various  way?  to  make  his  people  wilHug  in  the  day  of  his  power. 
Some  he  enliahtens  in  a  more  gradual  way,  and  draws  them 
to  Christ  by  gentler  means,  as  it  were  with  the  cords  of  love  : 
while  he  strikes  conviction  into  the  minds  of  others,  as  with  a 
voice  in  thunder,  and  sudden  as  a  flash  of  lightning.  They  are 
brought  to  tlie  very  brink  of  despair,  and  shook,  as  it  were, 
over  the  bottomless  pit.  Nor  have  we  any  business  to  inquire 
into  the  reason  of  this  difference  in  the  divine  conduct.  As  the 
Lord  saves  whom  he  will,  so  he  may  bring  them  to  the  know- 
ledge of  ins  salvation,  iu  what  way,  and  by  what  means  he 
pleases. — If  any  one  doubt  whether  his  convictions  be  genuine, 
let  him  remember,  that  the  questions  he  should  ask  himself,  in 
order  to  attain  ->ati;>factioii,  are  not ;  "  How  long  did  1  lie  un- 
der them  ?  To  what  a  degree  of  terror  did  they  proceed  ?  By 
TViiat  means  wvve  they  wrought?'*  But,  "  Does  it  stand  true 
in  my  conscience,  that  I  have  sinned  and  deserve  to  perish  ? 
Is  it  a  tact,  that  nothing  but  the  ^race  of  Goo  can  relieve  me  ?" 
These  are  the  questions  which  demand  his  notice,  and  a  suita- 
ble ansvrer  solves  the  query. 


IN  OVR  CALLING.  81 

—But,  alas  !  this  is  not  always  the  case.  Observa^ 
tion  and  experience  prove,  that  the  awakened  sinner 
is  frequently  backward,  exceedingly  backward,  to  re- 
ceive comi'ort  from  the  glorious  gospel.  This  aris- 
es, not  from  any  defect  in  the  grace  it  reveals,  or  in 
the  salvation  it  brings  ;  not  because  the  sinner  is  un- 
der any  necessity,  or  in  any  distress,  for  which  it  has 
not  provided  complete  relief;  but  because  he  does 
not  behold  the  giory  of  that  grace  which  reigns  tri- 
umphant in  It,  and  the  design  of  God,  m  making  such 
a  provision.  He  wants  to  find  himself  some  way  dis- 
tin^uished^  as  a  proper  object  of  mercy,  by  holy  tem- 
pers and  sanctified  affections.  This  is  a  bar  to  his 
comfort,  this  is  his  grand  embarrassment.  In  other 
words  he  is  ready  to  fear,  that  he  is  not  sufficiently 
humbled  under  a  sense  of  sin  !  That  he  has  not  a 
suitable  abhorrence  of  it ;  or,  that  he  has  net  those 
fervent  breathings  after  Christ  and  holiness,  which 
he  ought  to  have,  before  he  can  be  warranted  to  look 
for  salvation  with  a  well  grounded  hope  of  success.* 
Thus  the  sinner,  even  when'his  conscience  is  oppress- 
ed  with  guilt,  and   earnestly  desirous   of  salvation, 

*  Here  it  should  be  well  observed,  that  deep  distress,  aris- 
ing from  the  fear  of  hell,  is  uot  required  of  any,  in  order  to 
peace  with  God  ;  for  such  distress  does  not  belong  to  the  pre- 
cepts of  the  law,  but  to  its  curse.  Terrifying  apprehensions  of 
eternal  punishment  are  no  part  of  that  which  is  required  of  sin- 
ners, but  of  what  is  inflicted  on  thera.  There  is  indeed  an 
evangelical  sorrow  for  sin,  that  is  our  duty  ;  which  is  commaud- 
ed,  and  has  promises  annexed  to  it  ;  but  legal  terrors,  pro- 
ceeding from  the  curse  of  the  law,  not  from  its  precept;  ex- 
pressing a  sense  of  danger /row  the  law,  rather  than  of  having 
done  evil  against  the  law  ;„are  no  marks  of  lore  to  God,  or  of  au 
holy  temper.  A  u  awakened  sinner,  therefore,  wishing  for  dis- 
tresses of  this  kind,  is  a  person  seeking  for  the  misery  of  unbe- 
lief, that  he  may  obtain  a  permission  to  believe.  See  Dr,  OwEii 
M  Ike  Holy  Spirit,  p.  306. 

H 


62  or  GRACE,  AS  11  JIEIGN'8 

opposes  the  true  grace  of  God,  by  desiring  somti 
\yorthiness  of.  his  own.  Whence  it  appears,  that  the 
trenuine  self  denial  of  the  gospel,  is  the  hardest  sa- 
crifice to  human  pride. 

But  grace  reigns.  The  Spirit  of  truth,  a  principal 
part  of  whose  business  it  is,  in  the  economy  rf  salva- 
tion, to  testify  of  Christ  and  of  sovereign  mercy  by 
him  ;  still  calls  the  poor  alarmed  wretch  by  the  gos- 
pel. Evidencing  to  his  conscience,  not  only  the  all- 
sufficiency,  but  also  the  absolute  freeness  of  the  glori- 
ous Redeemer.  Manifesting,  that  there  are  no  good 
qualities  to  be  obtained ;  no  righteous  acts  to  be  per- 
formed, either  to  gain  an  interest  in  him,  or  to  quali- 
fy for  him.  Showing,  yet  further,  that  convictions  of 
sin,  and  a  sense  of  want,  are  not  to  be  accounted  con- 
ditions of  our  acceptance  with  Christ  and  salvation 
by  him ;  nor  ought  they  to  be  esteemed  previously 
necessary  to  our  believing  in  him,  on  any  other  ac- 
count, than  as  a  sensibility  of  our  spiritual  poverty  and 
%vretchedness,  renders  relief  in  a  way  of  grace  truly 
welcome.  This  is  needful,  not  as  inclining  God  to 
give,  but  disposing  us  to  receive.  A  sinner  will  nei- 
ther seek  nor  accept  the  great  atonement,  till  sensible 
that  divine  wrath  and  the  damnation  of  hell  are  what 
he  deserves  ;  and  what,  without  the  propitiation  of 
the  adorable  Jesus,  he  must  unavoidably  suffer. 

I  take  it  for  granted  we  must  come  to  Christ  un- 
der that^character  by  which  he  calls  us.  Now,  it  is 
evident,  he  invites  us  by  the  name  of  sinners.  As 
sinners,  therefore,  miserable,  ruined  sinners,  we 
must  come  to  him  for  life  and  salvation.  The  gos- 
pel of  peace  is  preached  to  such,  and  them  the  gos- 
pel calls  ;  even  those  who  are  not  conscious  that  they 
are  the  subjects  of  any  good  disposition.  Yes,  dis- 
consolate sinner,  be  it  known  to  you,  be  it  never  for- 
gotten bv  you  J  that  the  gospel  with  all  its  blessings. 


i^■    OCR  CAtAASG,  83 

that  Christ  will  all  his  fulness,  are  a  glorious  provi- 
sion made  by  the  grout  Sovereign,  and  by  irrace  as 
reigning,  for  the  guilty  and  the  wretched — For  such 
as  have  nothing  of  their  own  on  which  to  rely,  and 
utterly  despair  of  ever  being  able  to  do  any  thing  for 
that  purpose.  The  undertaking  of  Jesus  Christ  was 
intended  for  the  relief  of  such  as  are  ungodly,  alto- 
gether nniserable,  and  without  hope  in  themselves. 
Such  was  the  beneficent  design  of  God,  and  such  io 
the  salutary  genius  of  his  gospel. — Delightful,  ra- 
vishing truth  I  ei.ough,  one  would  think,  to  make 
the  brow  of  melancholy  wear  a  smile.  Let  mc-  in- 
dulge the  pleasing  thought,  and  once  more  express 
the  charming  idea.  The  blessings  of  grace  were 
never  designed  to  distinguish  the  worthy,  or  to  re- 
ward merit ;  but  to  relieve  the  wretched  and  save 
the  desperate.  These — hear  and  rejoice  1 — these 
are  the  patentees  in  the  heavenly  grant.  Yea,  they 
have  an  exclusive  right.  For,  as  to  all  those  who 
imagine  themselves  to  be  the  better  sort  of  people  ; 
who  depend  on  their  own  duties,  and  plead  their 
own  worthiness  ;  who  are  not  willing  to  stand  on  a 
level  with  publicans  and  harlots  ;  Christ  has  nothing 
to  do  with  them,  nor  the  gospel  any  thing  to  say  to 
them.  As  they  are  too  proud  to  live  upon  alms, 
or  to  be  entirely  beholden  to  sovereign  grace  for  all 
their  salvation  ;  so  they  must  not  take  it  amiss,  if 
they  have  not  the  least  assistance  from  that  quarter. 
They  appeal  to  the  law,  and  by  it  they  must  stand 
or  fall. 

He  therefore  who  believes  in  Christ,  relies  on 
iiim  as  the  justijicr  of  the  ungodly.  Nor  does  he 
consider  himself  in  aj^'  other  light,  or  as  bearing 
any  other  character,  in  that  very  moment  when  he 
first  believes  on  him  :  if  he  did,  he  could  not  believe 
^n  him  as  the  justifier  of  such.     The  only  encoii^ 


84  or  GRACE,  AS  II  RtfGNS 

ragemeiit  a  sinner  has  to  apply  to  Ciivist  for  all  that 
he  wants,  consists — not  in  a  consciousness  of  being 
possessed  of  any  pious  disposition,  of  having  come 
up  to  terms,  performed  any  conditions,  or  as  being 
any  way  different  from  what  he  was  before — but,  in 
that  grace  which  reigns,  and  is  proclaimed  in  the 
gospel.  Yes ;  the  free  declarations  of  the  gospel 
concerning  Jesus,  contain  a  sufficient  warrant  for  the 
vilest  sinner,  in  the  most  desperate  circumstances, 
to  look  for  relief  at  the  hand  of  Christ.  Such  as,  / 
came  not  to  call  the  righteous.,  but  sinners  to  refient' 
ance — The  Son  of  Man  is  come  to  seek  and  to  save 
that  which  was  hst—^Look  unto  me^  and  be  ye  saved^ 
all  the  ends  of  the  earth^-^Come  unto  me^  all  ye  that 
labour  and  are  heavy  laden^  and  I  will  give  you  rest 
— Him  that  cometh  to  me  I  vjill  in  no  wise  cast  out 
—  Whosoever  oelteveth  in  Him  shall  not  fierishj  but 
have  eternal  life^ 

In  these,  as  in  similai'  passages  of  holy  writ,  the 
sinner  is  encouraged  to  look  to  the  Lord  Redeemer, 
v.ith  assurance  that  in  so  doing  he  shall  not  be  disap- 
pointed— to  lock  to  Him,  not  as  one  whose  character 
and  state  are  different  from  those  of  the  world  in  corn- 
mon  ;  but  as  a  guilty  creature  and  ready  to  perish. 
These  free  declarations  are  founded  on  the  glorious 
undertaking  and  finished  work  of  Christ,  who  suffered 
for  the  unjust ;  v/ho  died  for  men,  while  sinners  and 
ungodly  ;  and  who  reconciled  them  to  Gody  when  they 
were  enemies.  So  that  all  things  are  now  ready  for 
the  sinner's  enjoyment  and  happiness  ;  here,  in  a  life 
of  faith  and  holiness  ;  hereafter  in  the  fruition  of  glo- 
ry  These  divine  testimonies  are  only  a  specimen  of 

what  might  be  produced  on  the  occasion  ;  and  they, 
together  with  others  of  the  same  import,  are  the  pro- 
per ground  of  our  faith  in  Christ,  or  dependance  ou 
him,  for  everlasting  salvation. 


LN  OUB,  CALLING,  85 

Hence  it  appears,  that  the  sinner  who  is  effectu- 
ally called  of  God,  is  not  led  by  the  Holy  Spirit  to 
believe  in  a  dying  Redeemer,  under  a  persuasion  of 
his  being  now  distinguished  from  his  ungodly  neigh- 
bours, and  former  self;  or,  in  other  words,  of  his 
being  a  much  better  man  than  he  was  before,  in  vir- 
tue of  any  good  habits  or  qualities  ;  nor  does  his  com- 
fort arise  from  any  such  supposed  alteration.  No : 
the  divine  Spirit  does  not  bear  witness  to  our  spir- 
its, concerning  our  own  inherent  excellences ;  or 
informs  us  hosv^  much  we  are  superior  to  others; 
but,  concerning  the  all-sufficiency,  suitiibleness,  anil 
absolute  freeness  of  Christ,  and  of  all  the  blessinga 
included  in  his  mediation.  The  basis  of  a  believer's 
hope,  and  the  source  of  his  spiritual  joy,  are — not  a 
consciousness  that  he  has  done  something  towards  his 
own  salvation,  call  it  believin,^^  or  what  you  Avill — 
but,  the  truth  \\Q  believes  and  the  Saviour  on  whom 
he  relies:  which  truth,  possessed  in  the  heart,  is  al- 
so the  spring  of  his  holiness. 

A  sinner  being  brought,  under  the  inEuence  of  the 
blessed  Spirit,  and  by  the  instrumentality  of  the 
gospel,  to  renounce  every  false  confidence  and  legal 
hope,  and,  as  to  acceptance  with  the  Most  High,  to 
pour  contempt  on  every  righteousness  which  is  not 
in  all  respect  perfect;  leans  on  Christ,  as  the  rock 
of  ages;  cleaves,  to  him,  as  the  only  hope  of  the 
guilty;  and  rejoices  in  him  -dsable  to  save  to  the  ut- 
termost^ all,  without  exception,  ivho  co'ne  to  God  by 
kirn.  Now  a  new  scene  of  things  opens  to  his  view. 
He  beholds  with  amazement  how  God  can  be  just, 
and  yet  the  justifier  of  the  ungodly.  The  just  God 
and  the  Saviour  appear  in  the  same  pomt  of  light. 
Now  the  everlasting  covenant  unveils  its  infinite 
stores  to  his  ravished  sight,  and  the  gospel  pours  its 
Neaiing  balm  into  his  wounded  conscience.  Jesus 
H2 


86  OP  GRACE,   AS  ir  REIGNS 

Christ,  and  his  righteousness,  are  now  his  only 
hope.  He  finds  a  sufficiency  in  the  glorious  Imma- 
nael,  not  only  to  supply  all  his  wants,  but  to  make 
him  infinitely  rich,  and  eternally  happy  ;  and  in  him 
he  rests  completely  satisfied.  He  who,  but  a  little 
before,  stood  trembling  and  confounded  at  the  tribu- 
nal of  conscience ;  who  could  scarcely  imagine  that 
God  would  be  righteous  if  he  did  not  pour  out  his 
vengeance  upon  him  ;  made  the  work  of  the  heaven- 
ly Substitute  a  full  vindication  of  the  rights  of  Jus- 
tice,  and  an  everlasting  foundation  for  his  strongest 
confidence.  This  wonderful  expedient,  so  well  adapt- 
ed to  glorify  God  and  save  the  sinner,  he  beholds 
with  astonishment,  and  contemplates  with  rapture. 
Yes,  beholding  Grace  on  the  throne,  he  bows,  adores, 
and  rejoices.  Gratitude  abounds  in  his  heart,  and 
praise  flows  from  his  lips. 

When  he  reflects  on  his  present  unworthiness  and 
former  state,  beholding  what  enmity  he  cherished  in 
his  bosom  against  his  Maker ;  when  he  considers 
how  carnal  his  affections,  how  stubborn  his  will,  how 
proud  his  heart ;  how  often  he  had,  in  his  conduct, 
adopted  the  language  of  those  who  say  to  the  Al- 
mighty, Depart  from  us  :  for  nve  desire  not  the  knoiv 
ledge  of  thy  ivays  ;  he  is  amazed  that  he  was  not 
;ong  since  transmitted  to  hell.  When  he  further 
considers  how  loath  he  was  to  acknowledge  divine 
sovereignty,  and  bow  to  heavenly  mercy  ;  how  long 
he  resisted  the  calls  of  providence  ;  how  often  he  sti- 
fled the  remonstrances  of  conscience  ;  and,  that,  if 
less  than  an  infinite  Agent  had  been  employed  in  re- 
ducing an  obstinate  rebel  to  obedience  ;  he  had  been 
finally  obdurate  and  eternally  miserable — when  he 
thus  reflects,  he  is  filled  with  pleasing  astoiiishment. 
On  a  comparison  between  what  his  offences  deserv- 
ed,- and  what  God   has  bestowed,  he  cannot  forbear 


i»  OUR  CALLING.  ST 

exclaiming;  *  What  hath  God  wrought!  What  a 
miracle  of  mercy  I'  He  is  convinced  to  a  demonsta- 
tion,  that  his  Callhig  must  be  ascribed  to  reigning 
grace.  He  is  fully  persuaded  that  God  was  the  first 
mover  in  this,  as  well  as  in  every  other  blessing  be- 
stowed; in  every  other  benefit  enjoyed,  or  promis-- 
ed.  When  he  meditates  upon  his  calling,  his  lan- 
guage is  ;  "I  am  found  of  Him,  whom  I  neither  lov- 
ed nor  sought.  He  is  manifested  to  me,  after  whom 
I  did  not  inquire."  He  will  say,  "  I  am  knovm  of 
God  :  I  am  ajifirehendcd  of  Christ  :'*  rather  than  "I. 
know  God;  I  apfirthend  Christ."* 

Thus  to  be  called  of  God  is  an  instance  of  reign-- 
ing  grace,  and  an  evidence  of  distinguishing  love. 
Happy  are  you,  reader,  if  you  know  by  experience 
what  it  is  to  be  called  by  grace.  If  such  be  your 
state,  it  becomes  your  indispensable  duty  to  nvalk 
<xi)orthij  of  your  calling  ;  for  it  is  high,  holy,  heaven- 
ly. Yes,  believer ;  your  calling  is  truly  noble.  You 
are  called  out  of  darkness  into  marvellous  light  ;  and 
out  of  worse  than  Egyptian  bondage,  into  the  glori- 
ous liberty  of  the  sons  of  God.  You  are  called  out 
of  the  world,  into  fellowship  with  Jesus  Christ. 
Galled,  you  are,  out  of  a  state  of  open  rebellion  against- 
God,  and  painful  anxiety  of  mind,  into  a  state  of 
reconciliation  and  friendship  ;  of  conscious  peace 
and  heavenly  joy.  What  shall,!  say?  you  are  call^ 
ed  from  the  slavery  of  siii,  to  the  practice  of  holi- 
ness ;  into  a  state  of  grace  here,  and  to  the  enjoyment 
of  glory  hereafter.  In  short,  it  is  the  high  God  that 
called  you  ;  it  is  the  way  of  holiness  in  which  you 
are  called  to  walk  ;  and  it  is  an  unfading  inheritance, 
an  eternal  kingdom,  you  are  called  to  enjoy.  Here 
is  your  blessedness,  and  here  is  your  duty.     The  con- 

'^  Luke  XV.  4,  5.     Rom.  s.  20.      Gal.  rv.9.       Philip  iii.  12. 


88  or  GRACE,    AS  IT  BEIOXS 

sideration  of  these  things,  as  a  noble  incentive  to 
obedience,  should  fire  your  mind  with  godly  zeal ; 
should  fill  your  heart  with  christain  gratitude ; 
should  direct  your  feet  in  the  paths  of  duty,  and  ma- 
nifest its  constraining  influence  tlirough  your  whole 
conduct. 

To  you  that  are  uncalled^  what  shall  I  say  ?  your 
state  is  awful.  For,  leaving  the  world  in  your  pre- 
sent situation,  you  are  lost  for  ever;  you  die  to  eter- 
nity. For  none  shall  be  glorified  hereafter,  but  such 
as  are  called  here.  If  death  should  summon  you 
hence,  before  you  are  converted  to  Christ,  what  will 
become  of  you  ?  as  dry  stubble  you  must  fall  into 
the  hands  of  Him  who  is  a  consuming  Jire. — You 
may  entirely  neglect  the  concerns  of  your  soul ;  you 
may,  for  a  season,  trifle  with  the  affairs  of  religion, 
and  hear  the  gospel  with  a  careless  indifference  ; 
but,  if  grace  should  not  interpose  for  your  rescue, 
dreadful  will  be  the  issue.  The  word  of  God  and. 
the  gospel  of  Christ,  will  be  a  swift  witness  against 
you  another  day  ;  will  be  the  devour  of  death  unto 
death  10  your  soul  :  while  God,  even  God  himself, 
V/ill  be  your  eternal  enemy.  Consider  this,  ye  that 
forget  God,  leat  he  tear  you  in  pieces,  and  tJiere  be 
none  to  deliver. 

If  you  attend  on  a  preached  gospel  and  frequent 
the  house  of  God,  do  not  take  it  for  granted  that  you 
must  needs  be  a  christian,  because  you  make  a  pub- 
lic profession,  and  yield  a  cool  assent  to  the  truth. 
This  thousands  have  done,  this  you  may  do,  and 
/et  perish  forever.  If  not  divorced  from  the  law, 
if  not  renewed  in  your  mind  and  enabled  to  believe 
in  Christ,  as  a  miserable  helpless  sinner;  it  will  soon 
appear  that  you  have  only  chosen  a  more  decent, 
■-hou^h  less  frequented  path,  to  the  regions  of  dark- 
ness ;  and  that  you  are  dtvmned  with  the  single  atl- 


IN  OVli  PARDON..  8-0- 

■  dUage,  of  having  left  a  respcciLbie  'character 
amongst  your  fellow  sinners.  A  poor  compensation 
this  for  the  loss  of  an  immortal  soul,  and  an  awful  is- 
sue of  a  religious  profession  ?  Gcd  grant  it  may  not 
be  the  case  with  my  reader  1 

Nor  let  any  one  mistake  a  set  of  cvengelical  no- 
tions, received  by  education,  or  imbibed  under  a  gos- 
pel ministry,  for  true  conversion  ai  d  faiih  in  the 
great  Redeemer.  A  mistake  here  is  fatal,  and  has 
been  the  ruin  of  multitudes.  A  professor  may  be 
wise  in  doctrinals,  and  able  to  vindicate  the  truth 
against  its  opposers  ;  while  his  heart  is  entirely  car- 
nal ;  cold  as  ice,  and  barren  as  a  rock.  Though  I 
understand  all  mysteries  and  all  ktioivledge^  and  have 
not  charity  ;  love  to  God  and  love  to  his  people,  / 
cm  nothing.  Vain,  then,  are  the  pretensions  of  all 
those,  whatever  knowledge  they  may  have  of  the 
gospel,  who  live  in  sin  ;  who  love  not  God,  nor 
seek  his  glory.  They  may  shine  in  religious  con- 
versation ;  th';y  may  display  their  tulents  and  feed 
their  vanity,  by  defending  truth  and  refuting  error; 
and,  conscious  of  superior  abiluics,  may  look  down 
with  a  solemn  pride  on  persons  of  meaner  parts  and 
less  understanding  in  the  doctrines  of  grace;  but 
their  superior  knov,ledge  will  only  aggravate  their 
future  woe,  and  render  damnation  itself  more  dreadful- 


CHAP.  V. 

Of  grace y  as  it  reigns  in  a  fully  free,  and  everlasting 
Pardon. 

X  ARDON  of  sin  is  a  blessing  of  superlative  worth, 
because   absolutely  necessary   to   present  peace  and 


90  OF  OR  AGE,    A3    IT   KZfOS^ 

future  salvation.  Without  it,  no  individual  oi 
Adam's  race  can  be  happy.  When  the  conscience  of 
a  sinner  is  wounded  with  guilt,  and  oppressed  with 
fears  of  divine  wrath,  it  h  sought  with  ardour,  as  the 
most  desirable  thing  ;.  it  is  received  with  jov,  as  the 
first  of  all  favours. 

But  great  and  necessary  as  the  blessing  is,  had  it 
not  been  for  that  i^velation  contained  in  the  Bible, 
mankind  would  have  lain  under  a  sad  uncertainty, 
whether  there  was  any  such  thing  as  forgiveness 
nuith  God.  Being  conscious  of  guilt,  yet  partial  in 
their  own  favour,  thay  might  have  pleased  them- 
selves with  conjectures,  that  he  would  not  finally 
condemn  all  his  offending  creatures :  but  they  could 
never  have  arrived  at  certainty.  For  by  whatever 
medium  they  might  have  come  to  the  knowledge  of 
God,  as  the  Author  of  nature  and  Sovereign  of  the 
world ;  by  the  same  mean  they  must  have  known, 
that  perfection  is  essential  to  the  Divine  Character, 
and,  consequently,  that  the  Deity  must  be  infinitely 
opposite  to  moral  evil.  But  whether  sueh  as  had 
rebelled  against  their  eternal  Sovereign  might  be 
forgiven,  consistently  with  his  pei'fections  and  pur» 
poses,  and  without  impeaching  his  honour  as  a 
righteous  governour  ;  this,  unassisted  reason  could 
not  have  determined. — Under  what  obligations  then 
are  we  laid  to  adore  the  condescension  and  good- 
ness of  God  ;  who  has  not  left  us  to  grope  in  the 
dark,  and  to  form  a  thousand  wild  conjectures  about 
an  affair  of  such  vast  importance  !  For,  possessing  a 
divine  revelation  of  the  richest  grace,  we  are  taught 
with  absolute  certainty,  that  thtre  is  forgiveness 
with  our  Maker  and  Sovereign.  This  revelation  of 
mercy  is  of  great  antiquity,  and- almost  coeval  with 
cirae  itself.  It  was  known  to  the  patriarchs ;  it 
was  exhibited  in  a  clearer  manner  under  the  Mo 


..die  economy.  But,  by  the  incarnation  and  work  of 
the  Son  of  God,  it  has  received  the  iii^hest  confirma- 
tion, and  sliines  in  all  its  glory. — Jcl»ovah*s  pardon- 
ing goodness  was  loudly  proclaimed  to  Moses,  and 
makes  a  conspicuous  figure  in  that  sacred  name  by 
which  the  God  of  Israel  was  known  to  the  church  in 
the  wilderness,  .ds  the  Lord  denccnded  in  the  cloud 
and  stood  ivith  him  there.^  and  p,roclaim-d  7'he  name 
OF  tHE  LORD.  ,4nd  the  Lord  passed  by  before 
hiiHf  and  firoclaimed  ;  The  Lord^  fHE  Lord  God, 
merciful  and  gracious,  long-suffering,  and  abun- 
dant in  goodness  and  truth  ;  kecfiing  mercy  for  thou- 
sands,    FORGIVING    INSlUlTr,    TRANSGRESSION,     AND 

SIN.  Yes,  to  the  eternul  Sovereign  beiojig  mercies 
and  forgivenesses,  though  ive  have  rebelled  against 
him. 

This  capital  blessing  of  the  new  covenant  is  re- 
presented in  the  book  of  God  by  many  strong  meta- 
pliors,  and  in  a  rich  variety  of  language ;  yet  all  in 
exact  correspondence  to  the  different  views  which 
are  there  given  of  the  dreadful  nature  and  compli- 
cated evil  of  sin.  Is  the  sinner  described  as  all  over 
defiled  and  loathsome  with  hateful  inipurity  ?  his 
pardon  is  denoted  by  i\\c  /letfct  cleansing  of  his  per- 
son, and  by  the  covering  of  all  his  filth.*  Is  he 
compared  to  a  wretched  insolve?it,  and  his  offences 
to  a  debt  of  ten  thousand  talents  ?  his  pardon  is  re- 
presented by  blotting  out  of  the  debt,  or  by  a  non- 
ivifiutation  of.  il.f  Is  he  likened  unto  a  person  who 
labours  under  the^v/eight  of  a  heavy  burden,  that 
galls  his  shoulders  and  sinks  his  spirits  ?  his  forgive- 
ness is  represented  by  lifting  ufi,  and  by  removing 
the  pamful  incumbrance.:}:     Arc   his    transgressions 

» 

*  Psalm  xiv.  3.  xxxii.  1 .  and  Ixxxv.  2.  1  John  i.  7.  Rer.  i.  5. 

f  Psalm  xxxii.  2.  and  li.  1.  9.     Malt.  xvii.  24. 

M'^'-ii.r,  vxxviii,  4.an<ix>K"    1       -"^v'    \l.  28. 


'93  or  GRACE,  AS  IT  RErCKS 

for  their  nature,  number,  and  effects,  represented 
by  clouds :  black,  lowering,  low  hung  clouds,  that 
are  just  ready  to  burst  in  a  storm  and  to  deluge  the 
country  ?  his  pardon  is  described  by  their  total  abo- 
litio?ij  by  blotting-  th:m  out  from  the  face  of  heaven, 
50  that  no  trace  of  thera  sIkiII  be  found,  nor  any  mor- 
tal be  able  to  tell  what  is  become  of  them.*  Is  dis- 
obedience to  the  divine  law  pronounced  rebellion 
against  the  Majesty  of  heaven,  and  th«  sinner  con- 
sidered as  a  convict  under  sentence  of  death  ?  for- 
giveness consists  in  revcraing  the  sentence^  and  in 
remitting  the  penalty  due  to  his  crimes.  Under  this 
consideration,  which  is  the  proper  notion  of  pardon, 
the  language  of  a  gracious  God  is,  Deliver  him  from 
going  doivfi  to  the  pit  ;  I  have  found  a  ransom.  The 
Lord  is  pleased  to  represent  the  same  invaluable 
blcssinj^-,  by  casting  our  sins  behind  his  back ;  by 
casUng  them  into  the  de/iths  of  the  sea  ;  by  removing 
them  as  far  from  us  as  the  east  is  from  the  west  ; — 
by  remembering  them  no  more  ;  and  by  making  scar- 
let and  crimson  offences  white  as  woolj  yea,  whiter 
than  snow. 

In  this  forgiveness  grace  reigns,  and  the  riches  of 
grace  are  displayed.  It  is  an  absolutely  perfect  par- 
don ;  and  to  make  it  so,  three  things  are  required. 
It  must  be  full,  free,  and  everlasting.  That  is,  it 
vaust  extend  to  all  sin  ;Jt  must  be  vouchsafed  without 
any  conditions  to  be  performed  by  the  smner  ;  and  it 
must  be  absolutely  irreversible.  But  these  things  de- 
serve a  more  particular  consideration. 

That  forgiveness  which  is  equal  to  the  wants  of  a 
sinner  must  be /w//;  including  all  sins,  be  they  ever 
so  nuuierous  ;  extending  to  all  their  aggravations, 
be  they  ever  so  enormous.     Every  sin  being  a  trans 

'^  Isaiah  xliv.  22, 


IN  OUR  rAiiDo:^,  yj 

grcsbion  of  divine  law,  and  every  transgression  sub- 
jecting the  offender  to  a  dreadful  curse  ;  if  the  guilt 
of  every  sin  be  not  removed,  if  the  penalty  due  to 
every  sin  be  not  remitted,  the  curse  must  fall  upon 
us  and  wrath  must  be  our  portion.  Hence  appears 
the  necessity  of  a  full  pardon  in  order  to  happiness. 
— And  as  it  is  essentially  necessary  so  it  is  granted. 
The  scriptures  declare,  that  when  our  offended  Sove- 
reign pardons  any  of  the  human  race,  he  forgives 
all  their  sins.  For,  says  the  King,  whose  name  is 
the  Lord  of  Hosts:  /  will  cleanse  them  from  all 
their  iniquities  ivhereby  they  have  sinned^  againat  me  ; 
and  I  will  Jiardon  all  their  iniqvities  whereby  they 
have  si7i?ied,  and  whereby  they  have  transgressed 
against  me.  Delightful  declaration  !  To  forgive  sin 
is  a  divine  prerogative.  None  can  dispense  the  un- 
speakable favour  but  God.  This  he  declares  he  will 
do  ;  ann  that  he  will  not  only  forgive  some  sins,  or  a 
few,  but  all  ;  all  entirely. 

Let  us  hear  another  ambassador  from  the  court  of 
heaven.  The  prophet  Micah,  when  speaking  of  the 
King  Eternal,  with  an  air  of  thanksgiving  and  of 
joy  declares  ;  He  will  turn  again,  He  will  have 
comfiu^siDn  ufion  us.  He  will  subdue  our  iniquities  ; 
and  Thou  wilt  cast  all  their  sins  into  the  defiths  of 
the  sea.  He  will  turn  again  ;  not  as  an  incensed 
adversary  to  execute  vengeance  :  but  as  a  friend  and 
a  father  to  manifest  his  grace.  Beholding  with  pily 
our  miserable  condition  and  helpless  circumstan- 
ces, He  will  have  com/iasaion  upon  us  ;  He  will  re- 
lieve our  distress,  and  richly  supply  our  various 
wants.  As  disobedience  is  the  cause  of  all  our  mi- 
sery, and  that  abominable  thing  which  he  detests, 
He  will  subdue  our  stubborn  ijiiqnities  ;  he  wiii  re- 
move then  guilt  by  atoning  blood,  and  annui  their 
dominion   by   victorious  grace.      And  as  a  further 

r 


"04  OF    GRACE,    AS    IT    REIG.%a 

expression  of  pardoning  love,  Thou  wilt  cast,  not  a 
few,  or  the  greater  part  only,  but  all  their  sins  itito 
the  dejiths  of  the  sea.  Their  sins,  as  a  burden  too 
heavy  for  them  too  bear,  as  an  object  too  hateful  for 
thee  to  behold;  thou  \vi!t  for  ever  remove  from 
them,  for  ever  cast  out  of  thy  sight.  Here  the  ful- 
ness and  the  perpetuity  of  divine  forgiveness,  are 
expressed  with  all  the  force  of  language.  Another 
infallible  writer  expresses  the  glorious  truth,  and 
celebrates  the  ineffable  blessing,  in  language  of  exul- 
tation. To  hear  his  words  is  delightful  ;  to  partake 
in  his  joy,  is  transporting.  Bless  the  Lord,  O  my 
soul,  and  alt  that  is  within  me,  Hess  his  holy  nafnc-— 
Who  forgiveth  all  thine  iniquities,  who  healeth  all 
thy  diseases.  Such  is  his  language  and  such  the 
ground  of  his  exuberant  joy  :  and  a  solid  foundation 
it  is  for  incessant  thanksgiving.  For  when,  and 
to  whomsoever,  God  pardoneth  sin  :  he  so  forgives 
it,  that,  as  to  the  eye  of  his  vindictive  justice  he  sees 
it  no  more  ;  there  is  7ione  to  be  fomid  that  can  be 
charged  upon  them.*  Hence  there  is  no  condemna- 
tion to  such  persons. 

This  forgiveness  is  worthy  of  God,  and  suitable 
to  the  chief  of  sinners.  Proceeding  from  sovereign 
grace,  it  reaches  the  foulest  crimes  and  the  most 
abominable  transgressions.  By  this  gracious  par- 
don, scarlet  and  crimson  sins  are  made  while  as  wool; 
yea,  whiter  than  snow.  The  bloody  sins  of  Ma- 
nasseh  ;  the  madness  of  rage  in  a  persecuting  Saul  ; 
the  bitter  taunts  of  the  Thief  against  the  Son  of 
God,  when  both  were  in  their  expiring  moments  ; 
and  the  sin  of  crucifying  the  Lord  of  glory  ;  these, 
all  these,  with  their  various  and  horrid  aggravations, 
have  been  pardoned.      These,  though  inconceivably 

•  Numb,  ixiil.  21.    Jer.  1.  20.    Rom.  viii.  33. 


*Lir.o\:6,  and  some  of  them  such  as  were  never  com- 
mitted, cither  befoic  or  since,  have  been  forgiven  by 
a  gracious  God.  The  blood  of  Christ  is  possessed 
of  infinite  energy,  arising  from  the  superlative  ctig- 
niiy  of  Him  wlio  shed  ir.,  and  is  able  to  cUarise  from 
all  sin.  From  each  sin,  be  it  ever  so  heinous  ;  from 
all  sins,be  they  ever  so  numerous.-— Thus  grace,  like 
a  mighty  and  compassionate  monarch,  passes  an  act 
of  oblivion  on  millions  and  millioLs  of  the  most  aggra- 
vated offences  aiid  complicated  crimes. 

Did  the  most  abandoned  profligates  know  what 
forgiveness  there  is  with  God,  they  would  no  long- 
er bo  held  by  the  devil  under  that  injurious  per- 
suasion and  fatal  snare.  There  is  no  hcfie.  Nor  would 
they  form  the  rash  conclusion,  ^^^^  have  loved  stra?!" 
,g-ers,  and  after  them  iviH  rjc  go* — Jehovah  is  the 
God  of  Pardon.  This  is  his  name,  and  this  is  his 
glory. t  For  thus  saith  the  Lord;  /  nvill  fiardon  all 
their  iniquities — arid  it  shall  be  to-  vie  a  name  of 
JOY,  PRAISE,  AND  AN  HONOUR,  bcfhr-e  all  the  natio7is 
of  the  earthy  and  all  the  angels  m  heaven;  ivhick 
shall  hear  of  all  the  superlative  good  that  I  do  unto 
them.X,  Astonishing  words  1  The  Sovereign  of  all 
worlds  seems  to  glory  in  pardoning  mercy,  as  one  of 
the  brightest  jewels  in  his  own  eternal  crown.  Weli 
therefore,  might  the  church  cry  out  in  a  transport 
of  joy;  IVho  is  a  God  like  unto  thee  ?  that  jiardoneth 
iniijuity  of  the  most  complicated  and  shocking  kind  ; 
and  passeth  by^  with  the  utmost  readiness,  the  trans- 
gression of  the  remnant  of  his  heritage  ?  He  retain- 
cth  .not  his  anger  for  ever  ;  and  the  glorious  reason 
is,  a  reason  which  ought  never  to  be  forgotten,  be- 
cause he  DELIGHTETH  in  mercy. ^ 

*  Jer.  ii.  25.        f  E.xod.  xxxiv.  6,  7.         Neh,  \x.  17. 
\  Jer.xxxiii.  8,  9.         §  Mich.  vii.  18. 


9G  Of  GRACK,  AS  IT  REIGNS 

Coiue,  then,  poor  trembling  sinner  !  thci.^h  con- 
scious iluil  the  number  and  niagniluclcs  of  your  sinq 
are  inexpressibly  great  ;  come  let  us  reason  together, 
und  conteniplute  the  riches  of  grace.  What,  though 
you  are  by  nuture  an  apostate  creature  and  a  child 
gf  wrath  ;  though  you  have,  by  innumerable  trans- 
r^rcssions,  violated  the  law  of  God  and  incurred  its 
everlasting  curse — Though  you  arc  grown  hcary  in 
rebellion  against  your  divine  Sovereign  and  look 
upon  yourself  as  a  monster  of  iniquity — Though 
your  sins  of  heart,  of  lip,  and  of  life  ;  sins  of  omis- 
sion, and  sins  of  commission  ;  sins  of  ignorance, 
and  sins  against  knowledge  ;  like  an  armed  host  in 
terrible  array  besiege  you  on  every  side,  and  call 
aloud  for  vengeance  on  your  guilty  head — Though 
to  heighten  your  misery,  the  enemy  of  imankind 
should  come  in  like  a  flood,  and  load  you  with  herrid 
accusations  ;  should  tell  you  that,  by  your  offences, 
you  have  dared  God's  vengeance  to  his  face,  and  so-s 
lemnly  mocked  him  in  your  duties  ;  and  so  set  a 
keener  edge  on  all  your  sensations  of  guilt — And, 
to  complete  your  distress,  though  your  own  con- 
science turn  evidence  against  you,  ratify  the  dread- 
ful verdict,  and  pronounce  the  deserved  sentence  ;  so 
tiiat  you  are  ready  to  conclude  you  are  almost  a 
danmed  soul,  and  that  your  case  is  absolutely  des- 
perate ;  yet  still  there  is  relief  to  be  had.  Notwith- 
standing all  these  deplorable  circumstances,  there  is 
no  reason  to  sink  in  despair.  For,  behold  !  there 
is  full  forgiveness  with  God  ;  and  such  is  his  mercy, 
/le  ivaits  to  be  gracious  in  bestowing  the  invaluable 
blessing.  As  he  never  confers  the  favour,  on  account 
of  any  thing  amiable  in  the  object  ;  so  he  never , 
withholds  it,  on  account  of  any  peculiar  aggra- 
vations in  the  sinner's  conduct  or  character.  To 
dispute  this,    is  to  deny  thict  salvation  is  by  grace 


i 


IJT  OUR  PARDON.  97' 

Divine  mercy  is  not  conditional,  narrow,  or  limited  ;. 
not  like  that  which  is  exercised  by  men,  backward 
10  interpose,  till  something  inviting  appear  in  its  ob- 
ject. No;  it  is  divinely  sovereign,  and  absolutely 
free. 

Consider,  O  disconso'ate  soul  I  how  many  mil- 
lions now  inhabit  the  regions  of  immortal  puriiy  and 
exult  in  bliss,  that  were  onc€  loathsome  with  sin, 
and  laden  with  guilt  ;  pressed  with  fears,  and  ready- 
to  sink  in  despair  ;  in  a  word  altogether  as  abomi- 
nable and  wretched  as  you  can  possibly  be.  Reflect 
a  moment,  and  see  whether  you  cannot  find,  among 
those  spirits  of  the  just  made  Jitrfcct^  such  as  were 
by  nature  the  same^  and,  before  mercy  was  show- 
ed, no  better  by  practice  than  yourself. — There  you 
will  find  that  adept  in  every  kind  of  wickedness,  the 
idolatrous  and  bloody  Manesseh.*  There  you  may. 
see  the  perfidious  Peter  ;  the  man,  who,  contrary 
to  the  dictates  of  his  conscience,  to  the  warnings 
of  his  Master,  and  to  his  own  solemn  protestations  : 
dcniedy  with  oaths  and  curses,!  his  Lord  and  Sav- 
iour, who  was  then  going  to  spill  his  very  blood 
for  him.  .  There  you  may  behold  many  of  the  pro- 
fligate Corinthians  ;  persons  that  were  once  a  re- 
proach to  their  countiy,  and  a  scandal  to  human  na- 
ture. While,  near  to  the  Son  of  God,  and  seated 
on  thrones  of  bliss,  you  cannot  but  observe  many  of 
those  Jerusalem  sinners^  who  imbrued  their  hands 
in  the  blood  of  our  divine  Lord.  These  make  a 
distinguished  figure  among  the  shining  hosts  ;  the 
very  thought  of  which  must  revive  the  heart  of  a 
drooping  sinner.  In  a  word,  there  you  will  see  sin- 
ners of  every  sort  and  of  every  size.  So  that,  be 
your  sins  like  a  debt  of  millions  of  talents  ;  be  they 

*  2  Kings  xxi.    2  Chron.  xxxiii.        f  Mark  xiv.  7k 
12 


98*  OF  GRACE,  AS  IT  REIGNS 

more  in  number  than  the  stars  in  the  firmament,  and 
heavier  than  the  sand  of  the  sea  ;  yet  this /w// for- 
giveness siiperabounds.  Let  this  be  your  rest  and 
this  your  joy,  that  grace  reigns  in  the  pardon  of  all 
sin. 

The  next  requisite  in  a  complete  pardon  is,  that 
it  htfree  ;  or  in  other  words,  not  vouchsafed  on  any 
conditions  to  be  performed  by  the  sinner. — In  re- 
gard to  Christ  our  surety,  the  pardon  of  -any,  even 
the  least  offence,  wrs  suspended  on  the  performance 
of  the  most  dreadful  conditions  and  the  hardest 
terms.  The  terms,  the  conditions  were,  his  incar- 
nation, his  most  perfect  obedience  to  the  divine  law, 
and  subjection  to  the  most  infamous  death  of  the 
cross.  As  to  Christ  our  substitute,  blood  was  the 
rigorous  condition  ;  blood  was  the  dreadful  de- 
mand ;  even  the  pouring  out  of  his  o'wn  blood  was 
the  righteous  requisition  of  divine  justice.  For 
'xitkout  shedding  of  bloody  even  the  blood  of  the 
Prince  of  life  and  Lord  of  glory,  there  is  no  remis- 
non  of  any  offences.  The  atonement  of  our  glori- 
ous High  priest  is  that  which  satisfies  the  claims  of 
justice,  which  procures  the  pardon  of  sin,  and  paci- 
fies the  consciences  of  men,  v/hen  pained  with  a 
sense  of  ^m\i. 

This  forgiveness  is,  notwithstanding,  absolutely 
Free  to  the  pardoned  sinner  It  is  dispensed  accord- 
ing to  the  riches  of  divine  mercy,  and  is  received  in 
a  way  of  grace.  As  it  is  written  ;  We  have  redemfi- 
tion  through  his  bloody  even  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace.  The  death  of 
Christ  is  the  meritorious  cause,  and  the  glory  of 
God  is  the  ultimate  end,  that  Jehovah  has  in  view 
when  he  bestows  the  blessing.  God  for  Christ's 
sake  hath  forgiven  you — /,  even  I  am  he^  that  blot- 
teth  cul   thy  transgressions  fd^  my  otvn  #«Arff.— The 


IN  0T7R  PAEDOK-  ^ 

last  passage  is  so  remarkably  apposite,  that  I  cannot 
forbear  transcribing  it  more  at  large.  But  thou  hast 
not  called  ufion  me^  O  Jacob  ;  but  thou  hast  been 
iveary  of  me^  O  Israel.  Thou  hast  not  brought  me 
the  small  cattle  cf  thy  burnt  offerings^  neither  hast 
thou  honoured  we  with  thy  sacrifices.  I  have  not 
caused  thee  to  serve  ivith  an  offerings  nor  'luearied 
thee  with  incense.  Thou  hast  brought  me  no  sweet 
ca7i€  ivith  money^  neither  hast  thou  filled  me  with  the 
fat  r>f  thy  sacrifices  ;  but  thou  hast  made  me  to  serve 
with  thy  sinsy  thou,  hast  wearied  me  with  thine  ini- 
quities. After  such  a  heavy  charge  ;  rather,  after 
such  a  complication  of  charges  exhibited  against 
them  ;  who  could  expect  but  the  next  words  would 
flash  vengeance,  and  denounce  utter  destruction  ? — 
But  lo  !  rejoice,  O  ye  heavens  I  and  shout  for  joy, 
O  ye  children  of  men  \ — every  syllable  is  balm, 
every  word  teems  with  consolation.  Jehovak 
speaks — let  the  worst  of  sinners  attend  and  hear  1 
J  whom  thou  hast  so  notoriously  oftended,  even  I 
am  he .  that  blotteth  out  thy  transgressions  ;  not  be- 
cause thou  art  humble,  or  any  way  quailified  for 
mercy,  but/or  mine  own  sake  ;  to  demonstrate  the 
riches  of  my  grace,  and  to  display  the  gloiy  cf  all 
my  perfections.  And  so  fully  and  effectually  shall 
this  be  done,  that  /  will  not  remember  thy  sins  any 
more. — Here  we  have  the  apostle's  declaration  finely- 
exemplified  ;  JVhere  sin  abounded^  grace  did  much 
-mere  abound.  In  the  instance  before  us,  we  behold 
a  people,  highly  favoured  of  the  Lord,  neglecting 
his  positive  appointments,  though  easy  to  be  per« 
formed  ;  we  behold  them  restraining  prayer  before 
Gody  and  quite  weary  of  his  worship.  Yea,  we 
hear  their  Sovereign  complain  that  they  have  caused 
him  to  serve  with  their  sins,  and  wearied  him  with 
their  multiplied    crimes ;     and   yet  these  impioas 


100  OF   GB;^CE,   AS    IT   REIGNS 

wretches  are  pardoned.  Amazing  mercy  !  Sin 
abounds  like  a  flood,  but  grace  abounds  like  an 
ocean.  If  pardon  thus  circumstanced  be  not  abso- 
lutely free,  in  respect  to  the  criminal,  I  think  it  would 
puzzle  the  most  fruitful  invention  to  contrive  a  form 
of  words  to  express  any  such  thing. 

The  Spirit  of  inspiration,  speaking  by  the  same 
prophet  in  another  place,  declares  ;  For  the  iniquity 
«/"  his  covetou8?2es3  ivas  J  zvroth  and  smote  him  ;  I 
hid  me  and  was  ivrcih^  and  ht  'xcnt  en  fi-oiiiardly  in 
the  vjay  cf  his  heart.  What  expedient  does  hot  the 
Lord  try  next  ?  Since  these  milder  methods  did  not 
reclaim  the  obstinate,  rebellious,  covetous  wretcli  ; 
it  might  naturally  be  expected  that  God  would  pro- 
ceed immediately  to  lay  on  severer  strokes,  and  to. 
make  him  feel  the  vengeance  of  his  lifted  arm.  .  But 
reigning  grace  does  wonders  ;  such  wonders  as  will 
fill  heaven  with  hdllelujahs  to  all  eternity.  I  have 
seen. his  ways,  says  tht  Lord.  Surely  tlien  he  will 
teach  him  not  to  offend  any  more,  by  inflicting  an 
awful  punishment,  and  by  making  him  a  signal  ex- 
ample of  avenging  justice  ?  Such  would  be  the  de- 
termination and  conduct  of  men,  in  dealing  with  a 
stubborn,,  yet  impotent  adversary..  But  Jehovah's 
methods  of  reclaiming  oflfenders,  and  of  softening, 
the  hearts  of  his  hardened  enemies,  are  not  like  ours  ; 
they  are  in  a  peculiar  manner  his  cwn,  and  highly 
becoming  himself.  He  adds,  amazingly  gracious 
indeed  1 — he  adds,  ar.id  will  heal  him  of  these  his 
inveterate  maladies..  /.«;;// pardon  all  his  offences, 
and  lead  him  al&o  in  the  ways  of  obedience.  And,- 
having  shown  him  the  infinite  evil  of  his  former 
conduct,  and  possessed  his  heart  of  godly  sorrow, 
Iwill,  restore  comfurta  unto  him  and  to  all  his  mourns 
ers.  A  gloriously  free  pardon  indeed  !  Here  grace 
takes  the    rebels   in   hand  j  and  whjit  is  the  coase- 


IN    OUR  PARDON.  ^01 

quence  ?  Why,  their  spiritual  diseases  are  healed  ; 
their  crying  sins  are  pardoned  ;  the  sons  of  Belial 
are  reduced  to  obedience,  and  niade  partakers  of 
jieavenly  joy. 

Let  us  now  consider  some  few  of  those  eminent 
and  everlasting  monuments  of  grace,  as  it  reigns  in 
the  free  pardon  of  sin,  that  stand  recorded  in  the 
New  Testament. — Saul,  afterwards  called  Paul,  was 
a  barbarous  persecutor  of  the  children  of  God. — 
The  sacred  historian  informs  us,  that  his  rancorous 
heart  breathed  out  threateninga  arid  slaughter  against 
the  saints  of  the  IMost  High.  Had  it  been  in  his 
power,  he  would  have  dealt  destruction  among  the 
christians  by  every  breath  he  drew. — Would  you  see 
a  further  description  of  his  malice  and  rage  against 
the  peaceful  and  holy  disciples  of  Jesus  ?  W^ould 
you  behold  this  tyger  in  human  form  pursuing  and 
devouring  the  innocent  Iambs  of  Christ,  to  the  ut- 
most extent  of  his  power  ?  then  read  the  following 
words.  I  fiunished  them  oft  in  every  synagogue^ 
and  comficlled  them  to  blasjiheme.  jind^  being  ex- 
ceedingly MAD  against  them^  I  jicrsecuted  them 
even  unto  strange  cities.  Is  it  possible  for  words 
to  express  a  more  diabolical  temper,  or  a  more  sa- 
vage barbarity  ?  What  had  the  objects  of  his  inopla- 
cable  fury  done,  that  he  became  so  highly  incensed 
against  them  ?  The  grand  offence  was,  they  loved 
our  Lord,  and  owned  him  for  the  true  Messiah. 
For  this  he  stirred  up  all  his  rage,  and  would  not 
suffer  them  to  live.  He  might  well  acknowldge, 
when  he  came  to  his  right  mind  ;  /  ivas  a  blasphe- 
mer^ a  persecutor^  and  injurious.  Yet  this  man  ; 
than  whom,  none  can  be  greater  enemies  to  God, 
none  more  vile  or  unworthy  ;  this  butcher  of  the 
jnembers  of  Christ  obtained  mercy.  On  a  sudden, 
when  his  thoug^hts  were  big  with  slaughter,  and  his 


102  07  GRACE,  AS  11  KEIGXS 

iieart    thirsting    for   blood  ;  when    he  was  uihiing,  iL 
possible,  to  extirpate  the  christian  chai'ucter,  and  cause 
^he  remembrance  of  a  crucified  Messiah  to  cease  from 
the  earth  ;  even  that  was  the  time  the  persecuted  Sa*- 
Yiour  chose  to  manifest  his  love  to  him.    He  was  pow-^ 
erfuUy  struck  witJi  conviction,   called  by  grace,  par- 
iloned  and  justified,  and  became  an  heir  of  eternal  sal- 
vation.    Nor  was  he   required  to  perform  any  condi-- 
tion,  as  in  the  least  entitling  to  these  blessings,  or  as 
qualifying  for  them.       Is  it  recorded  of  him,  that  he 
■\yas  exceedingly  mad  against  the  christians  ?  his  own 
pen  has  informed  us,  that  the  gi'ace  of  our  Lord  was. 
exceeding  abundant  toward  him.     So  that  though  sin, 
abounded  grace  did  much  more  abound. 

But  some  perhaps  may  be  inclined  to  think,  that  the 
grace  exercised  toward  Paul  was  as  extraordinary,  as 
the  meaiis  of  his  conversion  were  miraculous.  Let 
the  apostle  himself  determine  the  case.  He  says, 
For  this  cause  I  obtained  mercy-,  that — what  ?  That  I 
might  appear  as  a  singulai'  iustancje  of  divine  mercy? 
that  L  might  enjcy  a  favour  not  vouchsafed  to  any  of 
my  fellow-smners^  No  ;  but  that  in  mejirst^  Jcsua 
Christ  might  show  fort  halt  long  sufferings  for  a  pat- 
tern to  them  who  should  hereafter  believe  on  him  to  life 
everlasting*  Hence  it  is  plain,  that  the  long  suft'er- 
ing  and  grace,  which  were  manifested  in  the  pardon 
and  salvation  of  Saul  the  persecutor,  arc  to  be  consi- 
dered ;  not  as  a  particular  instance  of  sovereign  boun- 
ty, rarely,  if  ever,  to  be  repeated  ;  but  as  the  very  ex- 
emplar of  what  should  be  showed  to  millions  and  mill- 
ions of  transgressors  in  succeeding  ages— -even  to  all 
who  should  afterwards  believe  on  Christ  to  life  eternal. f 

*  I  Tim.  i.  16.     Eph.  H.  6,  7. 

f  That  lively  and  evangelical  writer,  ITERVEY.vvhen  treating 
on  the  convei-sioii  of  Paul,  expresses  himself  in  the  following 
manner.  *'  Observe  this  man  in  his  unconverted  state.  He 
bireathes  »vt  threaienings  and  slaughter  against  the  christians.— 


IN  OUR  PAIlDO^•.  lOS 

The  case  of  Zaccheus  the  publican,  of  the  Sama- 
ritan   Woman,  and    of  the  Philipian   Jailor,    loudly 

Can  any  tliing  denote  a  more  iniqiiitows  and  savage  temper  ? 
The  roaring  li«n  and  the  raging  bear  are  gentle  creatures, 
compared  with  tliis  monster  inhuman  shape. — Still  the  descrip- 
tion of  his  barbarity  heightens.  /  7vas  exceedingly  mad  agaiyist 
them.  /  compelled  them  to  blaspheme  ;  and  punished  them  in 
every  synagogue.  The  practice,  not  of  a  ma«,  but  of  a  fiend  \ 
*Tis  the  very  picture  of  un  incarnate  devil. — VVliat  has  this  in- 
fernal wretch,  that  may  recommend  him  to  the  divine  favour  ? 
If  ever  there  was  a  sinner  on  earth,  that  had  sinned  beyond  the 
reach  of  mercy,  beyond  the  possibiUty  of  pardon,  surely  it 
must  be  this  Saul  of  Tarsus. 

"  But  the  divine  mercy,  disdaining  all  limits,  is  overflowing 
and  unmeasurable.  Where  sin  has  abounded  like  a  flood,  di- 
vine mercy  abounds  like  an  ocean.  The  favour  of  man  is 
backward  to  interpose  till  somethin?  amiable  and  inviting  ap- 
peal's in  the  object.  But  the  grace  of  God  is  immensely  rich, 
and  infinitely  free.  It  prevents  the  most  vile  and  hardened  re- 
bels. It  brings  every  requisite  and  recommendation,  in  its  own 
unspeakably  beneficent  nature.  It  accomplishes  all  its  blessed 
ends,  not  by  any  towardly  disposition  in  the  sinner,  but,  by 
that  one  glorious  righteousness  provided  in  tiie  Saviour. — This 
overtook  the  persecutor  on  his  jonrney  to  Damascu«!.  Light 
and  lile  were  poured  upon  him,  not  from  any  dawn  of  reform- 
ation in  himself,  but  fiom  a  very  different  quarter.  By  open- 
ing, as  it  were,  a  window  in  heaven,  while  he  was  sojourning 
even  in  the  suburbs  of  hell.  He  saw  thai  Just  one.  He  re- 
ceived the  inestimable  gift.  He  was  made  partaker  of  the 
salvation  which  is  in  Jesus  Christ. 

"  See,  now,  what  an  effect  this  faith  has  upon  his  conduct 
It  causes  a  total  revolution  in  the  sentiments  of  his  mind.  It 
gives  a  new  bias  to  every  faculty  of  his  soul.  It  introduces  an 
absolute  change  into  tiie  whole  tenour  of  his  behaviour.  As 
great  and  marvellous  a  change,  as  if  you  should  behold  some 
mighty  torrent,  turned  by  the  shock  of  an  earthquake  ;  and 
rolling  those  waters  to  tHe  east,  which,  from  the  beginning  of 
time,  had  flowed  incessantly  to  the  west.  He  adores  that  J«sus 
whom  he  lately  blasphemed.  He  preaches  that  faith  which  he 
once  destioyed.  And  he  is  ready  to  lay  down  his  life  for  those 
believers,  whom,  not  long  aso,  he  persecuted  unto  death/' 
There n  and  Jspasio,  Vol.  iii.  p.  233,  23 i.     Edit.  5th. 


if)^  or  GKACE  AS  IT  RElCNS 

attests  the  glorious  truth  for  which  I  am  pleading. 
Zaccheus  was  chief  among  the  publicans,  and  it  is 
highly  probable,  was  not  the  least  among  the  extor- 
tioners. Among  his  neighbours,  his  employment 
was  detestcibie,  his  character  profligate,  and  his  com- 
pany scandalous.  That  his  employment  was  detes- 
table, none  can  donbt.  That  his  character  was  prof- 
ligate, appears  from  hence.  The  office  of  chie/' 
amonff  the  /lublicans.,  was  what  no  son  of  Abraham, 
who  had  not  lost  his  reputation  ;  or  who  was  not  of 
an  abandoned,  shameless  character,  would  under- 
take. And  that  his  company  was  esteemed  scanda- 
lous, is  evident  from  that  keen  reflection  upon  the 
conduct  of  Jesus,  when  he  became  a  guest  at  his  table. 
T/iey  niurTTmred^  saying,  that  he  was  gone  to  be  a  guest 
ivith  a  man  that  is  a  sinner  ;  a  worthless,  infamous 
fellow.  A  complaint  of  the  same  kind  with  that  of  Si- 
mon the  Pharisee;  This  man,  if  he  ivere  a  firojihet^ 
would  have  known  who,  and  what  7nanncr  oj"  woman  this 
is  that  toucheth  him,  for  she  is  a  si?i?ier  ;  a  person  of  ill 
fame,  one  that  is  a  reproach  to  her  sex.  But  notw  iih- 
standing  the  unworthy  character  or  conduct  of  this 
Jewish  publican,  he  is  instantaneously  converted. 
No  course  of  duties,  prior  to  his  b^jlieving  on  Christ, 
is  assigned  him.  No  qualifications,  as  predisposing 
for  pardon,  mentioned.  This  day,  without  any  pre- 
vious preparation,  is  salvation  come  to  this  house. 
Nay,  before  our  Lord  expressed  those  gracious  words, 
Zaccheus  made  haste — came  down  from  the  tree*— 
and  received  him  joyfully.  Now,  as  things  were  then 
circumstanced  in  reference  to  the  entertaining  of 
Christ,  it  is  not  at  all  probable  that  he  should  have 
received  him  joyfully,  without  believing  in  him  ;  nor 
could  that  have  been,  without  receiving  the  remission 
of  sins.  This  therefore  is  a  noble  instance  of  au 
absolutely  free  and  unconditional  pardon. 


IN  OtB,  TARDON'.  106 

The  con^^e^sion  of  the  Samaritan  woman  is  an  in- 
'>Unce  -much  to  our  purpose.  This  woman  lived  in 
ignorance  of  God  and  l^is  worship,  and  in  the  vile 
practice  of  adultery,  till,  by  a  remarkably  gracious 
providence,  she  met  with  our  Lord.  He  made  him- 
self known  to  her.  She  believed  on  him  ;  confessed 
Jier  faith  in  him  ;  and  consequently,  received  that  for- 
giveness which  is  by  him.  Nor  can  we  suppose 
without  offering  violence  to  reason  and  scripture, 
that  Christ  considered  her  as  having  complied  with 
any  terms,  as  having  performed  any  conditions,  quali- 
fying for  that  pardon  and  those  blessings  Avhich  were 
vouchsafed  to  her. 

The  conversion  of  the  Philippian  Jailor  is  equally 
r.pposite,  and  equally  strong  in  proof  of  our  point. 
The  Jailer  v.as  a  Gentile  idolater,  a  barbarous  per- 
secutor, and,  in  purpose,  a  self  murderer.  Yet,  be- 
ing awakened  in  his  conscience,  he  was  directed  by 
an  infallible  guide  to  bclcive  on  the  Lord  Jesus  Christ 
immediately ;  with  the  strongest  assurance  that  in 
so  doing  he  should  be  saved.  Had  Paul  and  Silas 
thought  of  any  predisposing  or  qualifying  condi- 
tions, to  be  attained  in  any  way,  or  performed  by 
any  means  :  had  they  thought  the  performance  of 
religious  duties,  a  course  of  humiliation  for  sin,  or 
tlie  evidence  of  any  degree  of  love  to  God,  previous- 
ly necessary  to  faith  in  Jesus  for  pardon  and  accept- 
ance ;  no  doubt  but  ihose  ambassadors  of  Christ, 
who  shunned  not  to  declare  the  whole  counsel  of 
God,  would  have  given  some  intimation  of  these 
things  to  the  trembling  querist.  But  as  they  direct- 
ed him  immediately  to  trust  in  the  Saviour,  as  free 
for  any,  free  for  the  vilest  of  sinners,  without  t;>ving 
him  any  such  intimation  ;  we  may  conclude  th^^t  they 
did  not  consider  any  thing  necessary  for  that  pur- 
pose.    Now,  as  their  judgment  and  conxiuct  in  these 

K 


ICu  or  GHACE,  AS  it  ra.iczjs 

important  affairs,  are  acknowledged  to  have  bcei* 
iccording  to  the  mind  of  God  ;  we  may  venture  to  as- 
|jrt,  that  there  is  no  good  disposition,  no  holiness,  nor 
jiy  fruits  of  sanctitlcation  requisite,  as  the  condition  of 
jirdon. 

I  might  produce  various  other   instances,  from  the 
i>lume    of  revehition,  to  the    same    purpose;  but    I 
JAl  content  myself  at  this   time  with  selecting  one. 
T  is  that  of  the  Thief  on  the  cross :  and  as   his  case 
very  remarkable,  the  reader  will    excuse  me  if  I  a 
:tle   enlarge  upon  it.     This  man  died  the    most  ig- 
>minious    death;  a  death  which  was  not   commonly 
^  lecuted  on  any  offenders,   but  snch  as  were  the  rc- 
j  se    of  mankind,   and   guilty    of  atrocious    crimes. 
JO  this  death  he    was  deservedly   brought;  his  own 
conscience  acknowledging  the  justice  of  the  execu- 
tion.    An  hardened  villian  we  find  he  was,  according 
to  the  testimony  of  two    Evangelists,  even  after  he 
"Was   fastened   to    the    cross.      Matthew   informs    us, 
that    the    fiiiEVES^  alsOy   tvhich    zvcre   crucified    nvUh 
Christy  took  up  the  words  of  reproach    and  blasphe- 
my,  which  were  uttered  by  the  chief  priests,  scribes, 
and  elders,  against  Jesus  the  Son  of  God,  then  dying 
for  the  sins  of  men;  and   cast  the    same  in  his    teeth. 
And  Mark  says,  Thet  that  ivere  crucified    luith  hifn 
reviled  him*     Hence  it  appears  that  they  were  both 
most  obdurate  wretches ;  that  they  were  both  guilty 
of  persecuting   the  dying   Saviour,  to  the   utmost  of 
their   pov/er,    and    of  blaspheming    his    offices    and 
work.        This  vilest    of  misecrants,  justly  suffering 
for  his  own  crimes,  could  not  be    ignorant,  that  Jesus 
was  nailed,  to   the  cross   for  claiming   to  be  the   Sou 
of  God,  and  for   professing  himself  to  be  the  Messi- 
ah; nor  could  he  be  unacquainted  with  the  meaning 
of  those    sarcastic   reflections,   that  were   cast   upon 

•  Matt,  xxvii.  44.     Mark  kv.  32 


IS  ovR  rAiiDOX.  iOi 

'.ini  hy-  malevolent  rulers  and  un  ir.solcat  ru'oblc.  Yet 
he  joined  the    common   ciy;  he  p<jurcd  the    Liuerest 

•oproaches  on  the  most  innocent  und  glorious  Per- 
iOa  thut  ever  ijppearcd  in  the  world.  This  he  did 
•.rhen  Jesus  was  in  Lis  dying  moments,  and  when 
.'lis  own  body  w^s  extended  on  a  cross,  trunsfixcd 
with  nails  in  the  most  sensible  parts,  and  racked 
with  exquisite  pain.  Such  a  conduct,  in  such  cir- 
cumstances, evidently  discovers  the  most  astonish- 
ing de^i  cc  of  impenitence  for  liis  own  crimes — the 
j;;eatest  abhorrence  of  the  bleedinf^  Immanuel — the 
highest  insensibility  of  his  own  state  toward  God, 
and  unconeernedncss  about  the  momcntueus  affairs 
of  an  eternal  world.  He  ;.cted  as  if  his  tormenting 
others  were  a  relaxation  of  his  own  pains.  Whence 
could  such  a  conduct  proceed  ?  whence,  ihdeed,  but 
from  the  principles  of  Atheism,  or  from  the  rage  of 
the  devil? 

Such  was  the  state  of  this  Thief,  till  some  time 
after  he  was  crucified.  Such  were  the  qualifications 
which   he  possessed,    predisposing    for  pardon.     Yet 

he,   though   enormously    vile let    reigning     grace 

have  the  glory! — v.as  pardoned. — Being  convinced 
of  the  superlative  dignity  of  Jesus  Christ,  as  well  a:> 
the  injustice  of  his  condcn)nation;  being  iriformcd  of 
the  design  of  his  sufferings,  and  of  the  nature  of 
that  work  he  was  then  fiiiishing;  when  the  other 
thief,  his  companion  in  wickedness,  continued  hi« 
opprobrious  }»nguagc,  he  rebuked  him  sharply,  and 
addressed  a  prayer  to  the  dying  Jesus.  In  which 
he  acknowledged  his  Deity;  owned  him  as  Lord  of 
the  unseen  world;  and  as  having  authority  to  dis- 
pose of  crowns  and  thrones  in  glory,  to  whomsoever 
he  pleased.  In  doing  which,  he  paid  him  the  high- 
est honour  which  mortals  can  pay  to  the  true  God, 
His  petition  isy  I^ord  remember  me  uhen  thou  coma: 
into  thu  kinp:dc-ni  t  Jesus   answers  him  with  that  ir.rv 


108  Of  GRACE,    AS    IT    r.£iGN3 

jesty  anti  condcaccnsion  Avhich  become  none  but  the 
Supreme  Possessor  of  heaven  and  earili.  Verily 
I  say  unto  thccy  To-^day  thou  ahalt  be  'with  me  in  fiara- 
dise*  The  pcliiion  of  the  dying  criminal  supposes 
faith  in  the  illustrious  sufferer,  as  the  all-sufficient 
Saviour;  and  the  t^racious  answer  which  Jesus  re- 
turned irrcfragably  proves  it.  His  comprehensive 
petition  being  readily  granted,  we  may  infer  that 
Lis  offences  were  pardoned  and  his  person  accepted. 
Now,  can  it  be  supposed  that  the  dying  Redeemer, 
when  he  vouchsafed  pardon  to  him,  considered  him 
in  any  other  light  than  that  of  a  notorious  offender, 
u  most  ungodly  wretch  ?  Is  it  possible  to  conceive,. 
with  any  appearance  of  reason  or   of  scripture,  that 

*  How  amazing  the  methods  of  grace!  How  morlilying  to 
human  pride  is  the  coixhict  of  Christ !  In  the  time  of  his  public 
ministry  he  was  addressed  by  a  very  decent,  respectable,  and 
apparently  devout  yovnf:  rvhr.  A  person  who  to  outward  ap- 
peai*anee,  was  very  promising,  and  likely  to  be  an  honour  to  the 
Kedeemer's  rising  interest.  Yet,  ootwithstanding  all  his  re- 
commendations of  worldly  property  and  polished  manners,  of 
lionojn  able  character  and  devout  address ;  he  was  sent  away 
txceedingly  soironful.  But  here  we  behold  the  holy  Jesus  re- 
turning the  most  gracious  answer  to  the  very  first  petition  of  an 
abandoned  malefactor,  a  thief  even  just  before  he  breathed  his 
last.  Consequently,  he  was  so  far  from  having  any  recommen- 
dations, either  of  pei-son  or  of  character,  that  every  thing  about 
him  was  quite  the  reverse.  So  true  are  those  words,  though 
spoken  with  an  ill-intent ;  Behold  a  friend  of  publicans  and  sin' 
ners. — The  ivhole  have  no  need  qf  a  physician,  but  they  that  are 
nick,  appears  to  have  been  the  maxim  on  which  Messiah  formed 
his  conduct.  And  why  should  the  righteous,  or  the  self-suffi- 
cient, be  offended  at  this  ?  If  they  can  do  without  the  manifes- 
tation of  such  grare,  others  cannot.  But  if  the  elder  brother 
will  be  displeased,  because  the  prodigal  is  accepted,  who  can 
help  it  ?  Such,  however,  as  feel  their  want  and  look  to  the 
cross  alone  for  relief  will  entirely  acquiesce  in  thejConduct  of 
Christ.  Being  well  persuaded,  that  it  is  for  his  cterir.l  honour, 
9nd  for  their  everlasting  Falvaticr- — Luke  xvili   18 — 2'\ 


¥ 


IN  0¥R   PARDOX.  109 

this  Thief  performed  any  entitling  or  qualifying 
conditions,  previous  to  the  mercy  and  forgiveness 
that  were  granted  and  manifested  to  him. 

Can  we  imagine  that  this  thief,  when  he  said  re- 
mcmber  mcy  could  possible  consider  himself  as  any 
other  than  the  vilest  miscreant  ?*  Yet,  with  great 
boldness,  and  no  less  acceptably,  he  uttered  the 
words — Nature  teaches  and  pride  suggests,  "This 
IS  a  kind  of  language  becoming  none  but  the  dying 
lips  of  prophets,  of  apostles,  or  of  martyrs  ;  of 
buch  as  have  been  eminent  for  good  v»orks  and 
pious  services  all  their  days."  Whence,  then, 
could  this  infamous  man  derive  such  a  degree  of  holy 
boldness,  so  acccpiable  to  the  bleeding  Immaiiucl  ? 
With  what  .confidence,  or  upon  what  ground  could 
he  say,  'Remember  mc  ?  It  is  impossible,  I  should 
think,  for  the  invention  of  man  to  find  any  other 
reason  ;  nor  can  all  the  hosts  of  angels  find  abetter, 
than  that  grace  which  reigns.  That  grace — let  angels 
and  the  spirits  cf  the  just  made  perfect  dwell  on  the 
charming  sound  I  let  the  worst  of  sinners  look  to  it 
and  rejoice  in  it !— 'that  grace,  which  was  the  only 
basis  of  hope  for  the  greatest  apostles,  and  the  most 
holy  among  the  children. of  men  ;  is  an  all-sufficient 
ground  of  dependence,  even  for  blasphemers  and 
persecutersy  for  thieves  and<  murderers  j  or,  as 
Paul  says,  for  tiie  chief  of  ainn era,  ■ 

Here  we  behold  with  wonder  and  contemplate 
with  joy  the  conduct  of  the  Lord  Redeemer  in  mak- 
ing choice  of  one  as  his  companion  to  glory,  when 
;.e  made  his  exit  and   left  the  world.  .  Of  one  who 

*  *'  yiemtntomeU  hominis flagitiosissimi,  subpcccatnra  vendi- 
ii,  bipeduiD  pe.ssimi,  et   peccatorura,  maximi ;  quando  veneris 
■ui  regnnmtuum,  ut  etego  gratiam  ioTeniamapud  te,  et  firmam, 
ac  securain     sab    alls    aeternse  tuae    majestatis    stationem.' 
M EBc&EN,. 0&5cn'.  Crit.  in  Passion,  D,  JV.  /.  C,  p.  789. 
K  2 


110  (jy  GRACE,  AS  TT  HE-IG^I 

had — not  like  Enoch,  walked  with  God  ;  not  like 
Abraham,  rejoiced  to  see  the  day  of  Christ,  and 
)onged  for  its  commencement  ;  nor  like  old  Simeon, 
waited  with  ardent  expectation  for  the  consolation 
of  Israel — ^but  of  one  who,  for  aught  appears  to  the 
contrary,  had  devoted  all  his  time  and  all  his  talents 
to  the  service  of  Satan — of  oae,  whom  the  sword 
of  civil  justice  permitted  not  to  live  ;  and  who  in  the 
eye  of  the  public,  was  less  worthy  of  mercy  than 
Biirrabbas  himself,  who  was  guilty  of  sedition  and 
murder  ;  was  a  vile  incendiary  and  a  bloody  ruffian. 
Astonishing  procedure  of  Jesus  the  Judge  of  the 
world  !  When  such  a  wretch  is  saved,  who  can  de- 
spair ? — At  that  ever  memorable  and  amazing  period 
when  the  Son  of  the  Highest  was  in  the  pangs  of 
dissolution,  Jehovah  was,  determined  to  show,  by 
an  incontestable  fact,  that  the  salvation  which  was 
then  finishing,  originated  in  sovereign  mercy  ;  flow- 
ed in  atoning  blood  ;  was  equal  to  the  wants  of  the 
most  abominably  wicked  ;  and  terminated  in  his 
own  eternal  glory,  as  its  ultimate  design.  This,  this 
Is  grace  indeed  !  Grace, 

*  Not  to  be  thought  on,  but  with  tides  of  joy, 

'  Not  to  be  raention'd,  but  with  shouts  of  praise.' 

'i  Can  we  cease  to  admire  the  power  of  divine  grace 
n  the  salvation  of  this  Thief  ?  What  an  amazing 
difference  takes  place  in  a  few  hours,  as  to  his  char- 
acter and  state  !  When  first  extended  on  the  cross, 
we  view  him  one  of  the  most  hardened  wretches 
whose  character  is  recorded  in  any  history.  Then 
-we  hear  him  pray,  and  behold  him  a  sincere  peni- 
tent. And  lo  !  before  the  day  is  elapsed,  even  while 
his  body — a  deformed  spectacle  !— still  hangs  on  the 
gibbet  and  declares  to  all  the  world  that  he  was  not 
fit  to  live  ;  his  immortal  spirit  enters  the  portals  of 
p^radiscj  and  is  blessed  with  the  beatific  vision.— 


\ 


Surprisiag  transition  !  As  a  nuisance  to  society  and 
a  pest  to  the   public,  he   is  brought  vo  the  cross,  and 

iVom  thence    is  translated  to  a  throne  of   glory, 

Here  also  we  behold,  in  a  striking  light,  the  sove- 
reignty of  grace.  For  the  other  thief,  though  not 
more  unworthy,  dies  unrelenting  and  is  lost  for  ever. 
Here  the  Almighty  shows  that  he  zuill  have  viercy^ 
on  ivhorn  he  nvill  have  mercy  ;  Cor,  one  is  taken  anct 
the  other  left.. 

I  cannot  conclude  my  remarks  on  this  very  ex- 
traordinary fact,  without  observing ;  That  as  the 
death  of  the  Son  of  God  was  the  most  wonderful 
event  that  ever  did,  or  evtr  will  take  place  on  the 
theatre  of  the  world  ;  and  as  it  was  intended  to  be  a 
foundation  of  hope  for  sinners,  in  the  most  despe- 
rate cases  ;  so  the  circumstances  attending  it  were 
wisely  adapted  to  answer  that  gracious  design  in  its 
utmost  latitude.  The  Prince  of  life  was  numbered 
among  transgressors  ;  was  crucified  between  two 
thieves.  He  died,  not  enly  the  most  abhorred  of 
deaths,  but  in  the  worst  of  company.  Nor  was  this 
a  casual  thing  :  it  was  determined  by  Jehovah,  and 
the  subject  of  ancient  prophecy.  This  was  gracious- 
ly ordered,  in  the  purpose  and  providence  of  God, 
to  afford  relief  to  the  most  flagrant  offenders. — Had 
any  the  least  regard  been  paid  to  moral  character 
and  human  excellence,  in  that  most  amazing  of  all 
transactions  ;  unbelief  and  pride  would  soon  have 
concluded,  that  it  was  principally  intended  for  the 
more  respectable  part  of  mankind  ;  for  those  who 
want  but  little  assistance,  and  would  be  able  to  do 
tolerably  well  without  it.  On  such  a  supposition,, 
what  must  have  become  of  notorious  criminals,  and 
of  all  those  who  consider  themselves  as  awfully  guil- 
ty  and  wretched?  What  but  absolute  despair  would 

ave    awaited  the  entirely  worthless?  though   thesf' 


ii^  OF  GRACE>   AS  II  RLIG5S 

are  the  persons  in  whose  salvation  mercy  delights^ 
and  for  whom  the  great  atonement  was  provided. 
Had  the  companions  of  Christ  on  the  cross  been, 
persons  of  a  sinning  character  for  humanity  and 
pie'y  ;  nay,  had  they  been  of  equal  repute  with  Ezcr 
Kiel's  woiihies,  Noah,  Daniel,  and  Job  ;  althougli 
mankind,  by  common  consent,  might  have  agreed 
to  pronounce  their  execution  an  outrageous  violation 
of  justice,  and  have  execrated  the  Judge  who  conr 
demned.them  ;  yet  the  dying  Jesus  would  still  have 
httUynumbered  luith  transgressors.  But  this  would 
have  afforded  small  .encouiagcment  to  those,  who 
are  not  only  condemned  by  divine  law,  and  stand 
guilty  in  their  own  consciences  but  have  also,  by: 
a  ci-iminal  conduct,  incurred  the  public  odium.— 
Such  would  have  been  ready  to  infer,  that  their  case 
was  entirely  hopeless  ;  and,  therefore,  as  despair  of 
the  future  was  the  most  rational  thing,  so  present 
pleasures,  however  sinful,  would  have  been  still 
more  .eagerly  pursued  by  them.  But  reigning  grace 
was  by  no  means  willing  that  the  most  abhorred  of 
!nen  should  .be  reduced  to  such  a  dreadful  situation. 
In  order  therefore  to  prevent  this,  the  Holy  One  of 
God  was  not  only^  cruc?J:cdy  to  show  that  he  died 
under  a  charge  of  the  highest  guilt,  and  was  made  a 
curse  ;  but  he  was  cruci.fTied  between  ti-jo  convicts 
that  were  thieves  and  ruffians.  He  made  his  e:vlt 
and  was  numbered  with  such,  as  all  the  world  agree 
to. pronounce  transgressors  ;  with  such  as  have  ever 
been  esteemed  by  all  nations  as  unworthy  to  live. 
Bnt  why  was  this,  if  not  to  show,  that  as  the  best 
of  men  have  no  solid  foundation  of  hope,  except  the 
blood  of  the  cross  ;  so  the  very  worst  and  the  vilest 
that  ever  deserved  a  gibbet,  have  no  reason  to  sink 
in  despair  while  they  behold  the  Lord  of  life  expire 
in   such  company;  and    especially    when   they -re- 


.:-r»i!>cr  thai  hs  took  cne  of  those  viliuins  with  him 

My  reader,  perhaps,  would  be  ready  to  think  it  a 
gross  affront  to  his  character,  were  I  to  assert,  that 
he  stands  on  the  very  same  tcrrna  witli  tins  Thief,  in. 
regard  to  acceptance  with  God  ;  and  that  the  mos* 
upright  of  men  hare  nothing  more  to  plead,  before 
their  Maker,  than  he  had.  Yet  this  is  a  certain 
truth.  For  salvation  is  entirely  by  grace  ;  and  grace 
is  unconditional  favour.  Grace,  therefore,  has  no 
regard  to  any  real  or  supposed  difference  among 
men.  All  whom  it  relieves,  are  considered  as  on 
the  same  level  ;  the  most  moral,  and  the  most  profli- 
gate, being  equally  without  help  and  hope  in  them- 
selves. We  may  therefore  conclude,  trtiat  whoever 
looks  for  salvation  by  any  other  grace  than  that  which 
saved  this  Thief,  will  meet  with  a  dreadful  disap- 
pointment. 

In  the  several  foregoing  instances,  grace,  in  the 
free  pardon  of  sin,  does  not  only  appear,  but  appears 
with  majesty  :  it  not  only  shows  itself,  but  demon- 
strates its  power  to  be  infinitely  great  and  supreme- 
ly glorious.  These  remarkable  cases  stand  engross- 
ed by  the  pen  of  inspiration,  as  so  many  acts  and/irc- 
ccdents  of  the  court  of  heaven  ;  and  v/ere  recorded  for 
our — yes,  reader,  for  our  observation,  instruction, 
and  comfort.  They  were  ordered  to  be  transmitted 
to  posterity  by  the  King  eternal,  that  in  the  ages  to 
co7ne  He  might  shoiu  the  exceeding  riches  of  his  grace^ 
through  Chriat  Jesus. 

The  blessed  effects  produced  on  the  minds  and 
morals  of  all  these  enormous  offenders,  by  the  mani- 
festation of  grace  and  a  grant  of  pardon,  deserve  our 
consideration ;  as  they  are  a  standing  testimony  to 
^he  truth  of  that  saying,  There  is  forgiveiiess  ivith 
Thcc.  that  thou  may  est  be  feared, — When  Piiul  came- 


1)4  OF  GKACE,  AS  ir  hliIG-S6 

to  experience  the  power,  and  to  taste  the  bweetncji^ 
of  pardoning  grace,  no  labours  were  too  great  for 
him  to  undertake;  no  sufferings  were  too  severe  for 
him  to  undergo,  on  the  bclialf  of  his  divine  Master. 
He  counted  not  his  very  life  dear,  so  that  he  might 
propagate  the  glorious  truth,  and  promote  his  Re- 
deemer's honour. — Zaccheus  was  instantly  changed 
in  his  dispositions  and  conduct :  for  the  extortioner 
made  restitution,  and  put  on  bowels  of  mercy.— The 
Woman  of  Samaria  immediately  drew  numbers  to 
hear  that  gracious  voice  which  quickened  her  own 
soul ;  and  to  receive  him,  as  the  Christ,  by  whom 
she  was  instructed,  pardoned,  and  comforted.— The 
Jailer  manifested  a  ready  obeditnce  to  the  command* 
of  our  Saviour,  as  King  in  Zion,  by  submitting  ta 
the  ordinance  of  baptism.  He  evinced  his  love  to 
the  saving  truth,  by  washing  the  stripes  of  the  two 
illustrious  prisoners,  and  by  treating  them  at  his  hos- 
pitable board  with  a  cordial  welcome. — And  the 
Thief,  the  few  moments  he  had  to  live,  after  he  en- 
joyed the  blessings  of  grace,  confessed  his  offences, 
justified  God  in  the  punishment  he  then  suffered, 
and,  in  love  to  the  soul  of  his  partner  in  villany  and 
infamy,  reproved  him  for  his  blasphemy  and  warn- 
ed hmi  of  his  danger — the  dreadful  danger  of  suffer- 
ing eternal  wrath. 

I  am  persuaded  that  the  testimonies  and  facts,  al- 
ready produced  and  pleaded,  in  order  to  prove  that 
pardon  is  free  ;  detached  from  all  works,  dependent 
on  no  conditions,  to  be  performed  by  the  sinner,  are 
quite  sufficient.  Otherwise,  I  might  easily  add  to 
tiieir  number,  by  producing  other  examples  and  more 
declarations  from  the  sacred  volume.  But  these  I 
omit,  and  shall  only  remind  my  reader  of  that  re- 
markable and  truly  evangelical  text ;  IVhcn  %ve  ivere 
enemies,  'we  %ver(  '^."rcvciled  to   Gcd  by  the  death  a,*-' 


IN  om  rinDON.  lia 

..o  Son.  Now,  as  none  can  deny  tiiat  pardon  of  sin 
IS  essential  to  a  state  of  reconciliation  with  God;  so 
it  is  impossible  the  reconciliation  and  forgiveness  of 
those  who  are  enemies  to  him,  should  ever  take  place 
on  account  of  any  thing;  amiable  which  they  possess, 
or  of  any  thing  good  which  they  have  done.  Such 
a  supposition,  if  they  were  absurd  enough  to  make  it. 
would  confound  the  two  absolutely  contrudictory  ideaji 
of  enmity  and  friendship. 

Here  let  us  pause  a  moment  and  indulge  reflec- 
tion. Is  there  no  forgiveness  of  any  offender,  or  of 
the  least  offence,  but  by  shedding"  of  blood — the  infi- 
nitely precious  blood  of  Jesus,  our  incarnate  Go^I  r 
How  awfully  evil,  how  inconceivably  great  the  ma- 
lignity of  sin  !  The  dignity  of  the  Person  who  suf- 
fered for  it ;  the  superlative  interest  he  had  in  )\\^ 
Father's  love ;  and  the  more  than  mountainou.-. 
Avcight  of  divine  wrath,  which  he  bore  in  his  com- 
plicated sufferings  ;  much  more  strongly  express  the 
exceeding  sinfulness  of  sin,  and  the  infinite  purity 
of  God,  than  the  everlasting  punishment  of  the 
dann.ed.  Here  we  behold  in  the  clearest  light,  that 
our  Sovereign  is  absolutely  just,  as  well  as  divinely 
merciful,  in  granting  a  free  pardon  to  the  worthless 
and  guilty.  Here  we  behold  the  righteous  Judge, 
and  the  suffering  Saviour;  inflexible  justice,  and 
triumphant  grace,  in  the  same  point  of  light.  The 
curse  is  executed  in  all  its  rigour,  and  mercy  is  ma- 
nifested in  all  its  riches.  Here  the  Great  Lord  of 
all  appears,  dispensing  innumerable  and  free  par- 
dons ;  but  in  such  a  way  as  preserves  the  honours 
of  his  law  inviolate,  and  maintains  the  rights  of  his 
divine  government — In  such  a  way,  as  is  the  sur- 
prise of  angels  and  the  wonder  of  heaven.  To  con- 
trive it,  was  the  work  of  infinite  wisdom  ;  to  mani- 
fest it;  a  dT'iplay  of  boer.dlcss  grace.     In  such  a  me 


116  or  GRAC£,  AS  IT  RElGi'o 

thod  of  dispensing  forgiveness,  how  safely  may  the 
alarmed  conscience  rest !  For  while  it  is  most  hap- 
pily adapted  to  impress  the  mind  with  an  awful  sense 
of  the  infinite  evil  of  sin,  the  purity  of  the  divine  na- 
-ture  and  the  extensive  demands  of  the  holy  law  ;  it 
encourages  the  most  unreserved  confidence  in  mercy 
thus  revealed,  and  cherishes  the  liveliest  hope  in 
tjrace  thus  reigning. 

Is  there  a  full  and  free  forgiveness ;  a  forgive- 
ness vouchsafed  without  any  terms  or  conditions  to 
be  performed  by  the  enfeebled  and  corrupted  crea- 
ture ?  How  shamefully  then  do  those  persons  in- 
jure the  grace  of  God,  and  veil  its  most  shining  ex- 
cellencies, who  teach,  or  imagine,  that  pardon  of  sin 
is  not  to  be  expected,  nor  can  be  received,  till  the 
sinner  is  prepared  for  it  by  a  course  of  humiliation, 
of  self-denial,  or  of  holy  conversation  I  This  pardon, 
far  from  being  suspended  on  conditions  to  be  per- 
formed by  us,  flows  from  sovereign  grace,  is  accord- 
ing to  the  infinite  riches  of  grace  ;  and  Is  intended 
by  Jehovah  to  aggrandize  his  grace,  in  the  view  cf 
all  the  redeenacd,  and  before  the  angels  of  light, 
])oth  here  and  hereafter.  That  forgiveness  which 
is  with  God,  is  such  as  becomes  the  Majesty  of  hea- 
ven ;  such  as  is  suited  to  his  infinite  excellencies. 
AVhen  the  Lord  of  the  world  pardons  offenders,  in 
so  doing  he  demonstrates  his  Deity  ;  or,  that  he  is 
infinitely  superior  to  all  his  creatures  in  acts  of  for- 
giveness, as  well  as  in  every  perfection  of  his  nature. 
For  thus  it  is  written  :  /  ivill  not  execute  the  Jierce- 
ness  of  mine  anger  ;  I  will  not  return  to  destroy 
J^/ihraitn.  What  is  the  reason  of  this  forbearance  ? 
It  follows,  FOR  I  AM  GODy  and  not  man.  In  refer- 
ence to  the  pardon  of  sin,  Jehovah  again  declares— 
/''07'  my  thoughts  ere  ?iot  your  thoughts,  neither  are 
•  n/.-r    .-'.^1/0    r-.,/    rf'av<?j   saith  the  Lord.     For  as  the 


«N  OUR  PARDON.  117 

heavens  are  higher  than  the  earthy  so  -are  my  ways 
higher  than  your  ways^  and  my  thoughts  than  your 
thoughts.  He  freely  forgives  our  ten  thousand  tal- 
ents  ;  whereas  we  can  scarcely  forgive  those  who 
are  indebted  to  us  an  hundred  fience.  Thus  the 
Lord,  in  bestowing  a  full  and  free  pardon  on  guilty, 
perishing  creatures,  exceeds — the  utmost  of  human 
deserts  ?  the  highest  instances  of  human  compas- 
sion ?— rather,  all  our  expectations  and  all  out 
thoughts.  May  a  lively  sense  of  this  free  forgive- 
ness rest  on  the  mind,  comfort  the  heart,  and  elevate 
the  affections  of  my  reader  !  then  shall  his  conduct 
declare,  that  as  it  is  a  blessing  immensely  great,  and 
comes  to  sinners  through  atoning  blood  ;  so  it  is  con- 
nected with  true  holiness — that  it  is  a  strong  incen- 
tive to  fear  the  Lord  ;  to  love,  adore,  and  obey  him. 
Then  shall  he  be  Jilled  with  the  fruits  of  righteous- 
fiess,  which  are  by  Jesus  Christy  to  the  glory  and 
firaise  of  God. 

This  forgiveness  is  everlasting  and  irreversible  : 
which  is  the  last  and  crowning  requisiLe  of  complete 
pardon.  Various  passages  in  sacred  writ  evince  this 
glorious  truth.  Among  many  others,  that  charming 
clause  in  the  new  covenant  is  not  the  least  remark- 
able. /  will  be  merciful  to  their  righteousness,  and 
their  sins  and  their  iniquities  iviLL  I  reMember 
NO  MORE.  This  declaration,  and  the  blessing  sig- 
nified by  it,  enter  into  the  very  essence  of  the  new, 
the  better,  the  unchangeable  covenant.  If  the  Lord, 
whose  royal  prerogative  it  is  to  punish,  or  to  pardon 
the  criminal,  declare  that  he  will  remember  hi6  iiii^ 
quities  no  more  ;  we  may  rest  assured,  that  it  is  an 
everlasting  pardon,  a  forgiveness  never  to  be  revers- 
ed. This  declaration  is  not  simply  a  firomise  i 
though  a  mere  promise,  from  the  Ood  of  truih,  is 
irrevocable  j  but  it  is  a  promise  in  a  federal  forix}-^ 
L 


lis  or  GllACE,  AS  i  .   IIEIGIJS 

An  absolute  promise,  which  faithfulnessltsclf  is  en- 
gaged to  fulfil.  The  continuance  of  a  pardoned 
;.tate,j  not  depending  on  conditions  to  be  performed 
by  the  sinner ;  but  on  the  perpetual  efficacy  of  our 
Lord's  atonement,  and  on  the  inviolable  faithfulness 
of  the  eternal  God  ;  there  is  all  possible  security 
ihat  a  full  and  free  pardon,  once  granted,  shall  ever 
abide  in  its  full  force  and  in  all  its  glory. 

The  same  comfortable  truth  is  taught  and  confirm- 
.  cd  by  David.     As  far  as  the  tast  is  from  the  ivesty  so 
far    hath   he    removed    cur   transgressions  from    us. 
Hence  we  infer,  that  the  sins  of  those  who  are  forgiv- 
en, shall  never  come  against  them  to  their  condemna- 
tion :  unless  those   two  opposite  points,  the  east  and 
the  west,  should  ever  meet,    and  so  cease  to  be  what 
they  are.     Nor  can  that  blessedness  Avhich  the  Psalm- 
ist, in  another  place,  ascribes  to  the  pardoned  sinner, 
be  accounted  for  on  any  other  supposition.     Blessed  ie 
hey  ivhose  transgression  is  forgiven.     For  if  a// his  of^ 
fences  were  not   forgiven,    and  that  for  ever  ;  what 
peace  for  his  conscience  here,  what  hope  of  glory  here- 
after, could  he  enjoy  ?  If  the  continuance  of  his'^par- 
doned  state  depended  on  his  own  obedience  ;  if,  by  a 
relapse  into  sin,  he  should  again  be  liable  to  condem- 
nation and  wrath  ;  all  his  present  enjoyments,  and  fu- 
ture hopes  would  not  deserve  the  name  of  blessedness-^ 
the  tenure  by  which  they  are  held  being  so  precarious. 
JPrecarious  i  I  retract  the  expression.     There  would 
be  all  the  certainty  on  the  opposite  side  that  could  be 
had  ;    not  the  least   probability  in  his   favour,   or  the 
least  ground  to  suppose  that  he  would  ever  obtain  eter- 
nal happiness.     The  conscience  being  awake,  present 
peace  will  always  keep  pace  with  an  hope  oi  future 
felicity. 

Another  inspired  penman  thus  expresses  the  joy- 
ful truth.      71ioii  ivilt  cast  all  their  cins  i?Uo  the  defi^h- 


IN  OUR  VXIVDOS.  119 

>/*  r/io  sea.  The  transgressions  of  the  pardoned 
sinner  are  here  compared  to  a  stone,  or  to  some  other 
ponderous  thnig  ;  whicli,  when  cast  into  the  fathom- 
less deep,  is  abiioluiely  irrecoverable  by  all  the  art 
and  power  of  man.  The  loftiest  towers,  the  most 
enormous  mountains,  with  all  their  cumbrous  load 
of  rocks  and  forests,  if  cast  into  the  ocean,  would 
all  entirely  disappear  and  be  lost  forever.  By  this 
expressive  and  striking  image  does  the  Holy  Ghost 
represent  the  perpetuity  of  that  forgiveness  which  is 
Avith  God,  and  is  vouchsafed  to  the  believer.  Con- 
formably to  which,  the  Lord  says  ;  T/ie  iniquity  of 
Israel  shall  be  sought  fovy  and  there  shall  be  none  ; 
and  the  sins  of  Judah^  and  they  shall  not  be  found. 
The  reason  of  this  assertion  is  contained  in  the  fol- 
lowing v/ords  :  For  I  ivill  jiardon  them  whom  I  re- 
serve. A  convincing  proof,  that  those  who  are  par- 
doned by  the  God  of  grace,  have  all  their  sins  for- 
given, and  that  for  ever.  Isaiah,  the  evangelist  of 
the  Jewish  church,  has  a  passage  much  to  our  pur- 
pose. He  represents  the  Redeemer,  the  Koly  One 
of  Israel,  addressing  his  people  in  the  following 
manner.  As  I  have  sivorn  that  the  waters  of  Noah 
should  no  more  go  over  the  earth  j  so  have  I  £100771 
that  I  would  not  be  wroth  with  thee  nor  rebuke  thee. 
For  the  mountains  shall  dejiart^  and  the  hills  be  re- 
moved ;  butmy  kindness  shall  not  depart fro^n  thee^ 
yicitJier  shall  the  covenant  of  my  peace  be  removed^ 
saith  the  Lord  that  hath  mercy  07i  thee.  Here  wo 
have,  not  only  the  word,  but  the  oath  of  Jehovah, 
!!  attestation  to  the  glorious  truth  :  and  if  these  fail^ 

**  The  pillar' d  firmament  is  rottenness, 
**  And  earth's  foundation  stubble." 

The  apostle   of  the  Gentiles  having  this  glorious 
•ruth  full  in    his  view,   is  bold  to   challenge   every 


120  OF  GRACE,  AS  IT  RErCN'S 

enemy,  and  to  defy  every  danger.  What  less  ^at> 
be  the  import  of  that  heroic  language  ;  JV/io  shall 
^ay  any  thing  to  the  charge  of  God's  elect  ?  Who 
shall  condemn  ?  If  the  blessing  of  pardon  were 
ever  to  be  reversed  ;  if  a  sinner,  having  been  once 
acquitted  from  condemnation,  should  again  fall  un- 
der the  curse  and  be  liable  to  perish  ;  there  would  be 
no  foundation  for  these  bold  expressions. 

Such  is  the  nature  and  such  the  properties  of  di- 
vine forgiveness  ;  even  of  that  forgiveness,  which  is 
the  purchase  of  Immanuel's  pains,  and  the  price  of 
redeeming  blood.  The  doctrine  of  pardon  is  an 
essential  branch  and  a  capital  article  of  that  truth,  which 
is  by  way  of  eminence  called  the  gospel.  For  the 
cheering  language  of  that  heavenly  message  is  ;  Be  it 
knotan  unto  youj  men  and  brethren^  that  through  this 
illustrious  Jesus  is  fir  cached  unto  you  the  forgiveness 
oj  sins.  Such  is  the  import  of  the  evangelical  testi- 
mony :  and  the  glorious  blessing  is  received  by  faith 
in  the  dying  Redeemer.  As  it  is  written  :  To  him 
give  all  the  firofihets  tvitticss,  thaty  through  his  name, 
whosoever  believeth  in  him  shall  receive  remission  of 
sins.  Believing  the  infallible  record  which  God  has 
given  of  his  Son,  we  receive  the  atonement.  The 
propitiating  blood  of  Christ  is  sprinkled  on  our  hearts, 
pardon  is  applied  to  our  consciences,  and  peace  en- 
joyed in  our  souls. 

It  is  no  real  objection  to  the  truth  advanced  ;  Thai 
the  Lord  lays  his  chastising  hand  on  the  objects  of 
his  forgiveness.  For  though  he  corrects  them,  and 
frequently  with  some  degree  of  severity,  on  account 
of  their  backslidings  ;  yet  those  chastisements  are  in- 
stances and  evidences  of  his  paternal  affection,  and  of 
his  constant  care  over  them.  They  have  the  strongest 
assurances,  that  he  will  7iever  take  from  them  his  lor- 
ing  kindness^  nor  sufer  his  faithfulness  to  fail. 


1 


I5T  OUR  PARDOK.  121 

Nor  is  it  any  way  inconsistent  with  the  doctrine 
maintained  ;  That  believers  are  expressly  command- 
ed to  pray  for  the  pardon  of  sin,  and  that  this  command 
has  been  frequently  acknowledged  in  the  conduct  of 
eminent  saints,  whose  characters  are  recorded  in  the 
holy  scriptures.  For,  to  use  the  words  of  a  learned 
author,  "  Very  frequently  when  the  saints  pray,  either 
for  the  forgiveness  of  their  own,  or  others*  sins  ; 
their  meaning  is,  that  God  would,  in  a  providential 
way,  deliver  them  out  of  present  distress  ;  remove 
his  afflicting  hand,  which  lies  heavy  upon  them  ;  op 
avert  such  judgments  which  seem  to  hang  over  their 
heads,  and  very  much  threaten  them  ;  which 
when  he  does,  is  an  indication  of  his  having  pardoned 
them.  We  are  to  understand  many  petitions  of  Mo-» 
ses.  Job,  Solomon,  and  others  in  this  sense.*- — Be- 
sides, when  believers  now  pray  for  the  pardon  of  sin,- 
their  meaning  is — that  they  might  have  the  sense,  the 
manifestation,  and  application  of  pardoning  grace,  to 
their  souls.  We  are  not  to  imagine,  that  as  often  as 
the  saints  sin,  repent,  confess  their  sins,  and  pray  for 
the  forgiveness  of  them  ;  that  God  makes  and  passes 
new  acts  of  pardon — But,  whereas,  they  daily  sin 
against  God,  grieve  his  spirit,  and  wound  their  own 
consciences  ;  they  have  need  of  the  fresh  sprinklings 
of  the  blood  of  Jesus,  and  of  renewed  manifestations 
of  pardon  to  their  souls  ;  and  it  is  both  their  duty  and 
their  interest  to  attend  the  tlu'one  of  grace  on  this 
account.'* 

'  How  glorious,  then,  is  that  forgiveness  ivhich  is 
with  God,  that  pardon  I  have  been  describing  !  It 
has  every  requisite  to  make  it  complete  in  itself,  and 
suitable   to  the    indigent,    miserable   sinner.     It  has 

'■'  Exod.  xxxli.  32.  Numb    xiv.  19, 20.  Job,  vH,  21.  1  Kings 
Tiii,  30,  34,  3«,  39,  50. 


122  OP  GRACE,  AS  IT  REIGNS 

not  one  discouraging  circumstance  to  forbid  the  n>ost 
guilty,  or  the  most  unworthy,  applying  to  the  ever- 
merciful  Jehovah  for  it.  It  is  full,  free,  and  ever- 
lasting ;  every  way  complete  and  worthy  of  God.  It 
was  absolutely  necessary  to  the  peace  of  our  con^ 
iicieRceSj  and  to  the  salvation  of  our  souls,  that  it 
should  be  of  such  unlimited  extent,  of  such  unmer- 
:ted  freeness,  and  of  such  everlasting  efficacy.  Less 
than  this  would  not  have  supplied  our  wants,  or  have 
served  our  purpose.  If  it  had  not  been/w//,  taking 
in  every  kind  and  every  degree  of  sin  ;  we  must 
have  suffered  the  punishment  due  to  some  part  of  it 
ourselves,  and  then  we  had  been  lost  for  ever.  If  it 
had  not  been  entirely yVec,  we  could  never  have  en- 
joyed the  inestimable  blessing  ;  for  we  have  nothing, 
nor  can  we  do  any  thing  to  purchase  it,  or  to  qualify 
fpr  it.  And  if  it  had  not  been  everlasting,  never  to  be 
reversed,  we  should  have  been  under  continual  anxi- 
ety and  painful  apprehensions,  lest  God  should,  on 
account  of  our  present  unworthiness,  or  future  fail- 
ings, recall  the  blessing  when  once  bstowed.  But, 
being  possessed  of  these  properties,  the  vilest  sinner 
has  no  reason  despondingly  to  say  ?  "  My  sins,  alas  I 
are  too  many  and  great,  for  me  to  expect  pardon." 
None  have  any  cause  to  complain  ;  "  I  long  for  the 
blessing,  it  is  dearer  to  me  than  all  worlds  ;  but  my 
strong  corruptions,  and  utter  unworthiness,  render 
me  incapable  of  ever  enjoying  it."  Nor  have  any 
occasion  to  fear  lest,  after  the  com.fortable  enjoyment 
of  the  superlative  privilege,  they  should  forfeit  it, 
and  again  come  under  condemnation  and  wrath. 

What  shall  "UJe  then  say  to  these  things  ?  Shall  we 
continue  in  siJi  that  grace  mat/  abound  in  a  perfect 
pardon  ?  God  forbid  !  So  to  act,  would  if  possible, 
be  worse  than  devilish,  and  more  than  damnable. 
Rather  let  the  pardoned  criminal  say  ;  yes,  he  wiii 


IN  OUR  PARDOJf.  123 

say  with  the  warmest  gratitude  ;  Bless  the  Lord^  O 
my  soul  I  and  all  that  is  within  me^  bless  his  holy  name. 
Whoforgiveth  all  thine  iniquities  :  'who  healeth  all 
thy  diseases  ;  ivho  redeemeth  thy  life  from  dtstruc- 
tion  ;  who  crowndth  thee  ivith  loving"  kindness  and 
tender  mercies. 

Before  I  conclude  this  momentous  part  of  my 
subject,  I  will  transcribe  a  few  lines  from  a  celebrat- 
ed author  in  the  last  century;  celebrated,  not  more 
for  his  very  superior  learning,  than  for  his  great  pe- 
netration in  spiritual  things,  and  his  experience  in 
the  christian  life.  Treating  of  divine  forgiveness, 
he  says;  "  The  forgiveness  that  is  ivith  God,  is  such 
as  becomes  him,  such  as  is  suitable  to  his  greatness, 
goodness,  and  all  other  exccPcncies  of  his  nature; 
such  as  that  therein  he  will  be  knoivn  to  be  GOD* 
What  he  says  concerning  some  of  the  works  of  his  pro- 
vidence, Be  still,  and  kno"M  that  I  am  GOD;  may 
be  much  more  said  concerning  this  great  effect  of  his 
grace  ;  Still  yourselves,  and  know  that  he  is  GODo 
It  is  not  like  that  narrov/,  difficult,  halving,  and  mana- 
cled forgiveness,  that  is  found  amongst  men,  when 
any  such  thing  is  found  amongst  them  ;  but  it  is  full,, 
free,  bottomless,  boundless,  absolute — such  as  be* 
comes  his  nature  and  excellencies.  It  is,  in  a  word, 
forgiveness  that  is  with  GOD,  and  by  the  exercise  of 
which  he  will  be  known  so  to  be — If  there  be  any  par- 
don with  God,  it  is  such  as  becomes  him  to  give. 
When  he  pai'dons,  ht  will  abundantly  fiard':n.  Go, 
v/ith  your  half  forgiveness,  conditional  pardons; 
with  reserves  and  limitations  unto  the  sons  of  men. 
It  may  be,  it  may  become  them;  it  is  like  them- 
selves. That  of  God  is  absolute  and  perfect ;  before 
which  our  sins  are  as  a  cloud  before  the  east  wind  and 
the  rising  sun.  Hence  he  is  said  to  do  this  work 
i^ith  hisviholc  heart  and  his  %v hole  soul  i  freely,  b  our.'- 


i24f  OF  GRACE,  AS  IT  REIGX: 

tifully,  largely  to  indulge  and  forgive  unto  us  our  sin&» 
and  to  cast  them  into  the  bottom  0/  the  sea.  Remem- 
ber this,  poor  souls,  when  you  are  to  deal  -with  God 
in  this  matter. — If  we  let  go  the  free  pardon  of  sin, 
without  respect  unto  any  thing  in  those  that  receive 
it,  we  renounce  the  gospel.  Pardon  of  sin  is  not 
merited  by  antecedent  duties,  but  is  the  strongest  ob- 
ligation unto  future  duties.  He  that  will  not  receive 
pardon,  unless  he  can  one  way  or  other  deserve  it,  or 
make  himself  meet  for  it;  or  pretends  to  have  re- 
ceived it,  and  finds  not  himself  obliged  to  universal 
obedience  by  it,  neither  is  nor  shall  be  partaker  of 
it."* 

Now,  reader,  what  think  you  of  this  glorious  par- 
don ?  Is  it  suitable  to  your  wants  ?  Is  it  worthy  of 
your  acceptance  ?  You  are,  perhaps,  one  of  those 
careless  mortals  that  are  at  ease  in  their  sins,  and  ea- 
gerly pursuing  the  tantalizing  pleasures  of  this  un- 
certain life.  But  can  you  be  contented  to  live  and 
die  in  utter  ignorance  of  this  forgiveness  ?  Is  par- 
don a  blessing  of  small  importance,  or  have  you  no 

*  Dr.  Owen,  On  the  Hundred  and  Thirtieth  Psalm,  p.  202, 
227,  and  on  Heb.  viii.  12.  'J'his  eminent  writer  loudly  pro- 
claims the  charming  truth.  He  no  more  feared  this  doctrine 
leading;  to  licentiousness,  than  he  vahied  the  applause  of  the 
self-sufficient  Pharisee,  or  the  self-righteous  moralist.  He 
treats  of  a  full,  free,  and  final  forgiveness,  like  one  who  knows 
its  real  value,  experiences  its  unutterable  sweetness,  and  glo- 
ries in  it  /.s  his  own  privilege.  He  labours  his  noble  subject, 
and  repeats  the  joyful  truth. — Whereas,  many  of  our  modern 
preachers,  who  pretend  to  reverence  the  Doctor's  memory, 
admiie  his  profound  learning,  and,  in  a  general  way,  applaud 
his  judgment;  when  handling  the  same  subject,  either  directly 
contradict  him,  or  whisper  the  grand  truth  in  faint  accents,  as 
:f  they  questioned  the  certainty  of  what  they  would  seem  to  ai- 
Srm,  or  were  appreheusive  of  some  pernicious  consequences 
^Uending  itc 


IN   OUH  PAEDOl^.  125- 

occasion  for  it  ?  Sinned  you  have,  condemned  you 
are,  and,  without  forgiveness,  you  die  to  eternity. 
Start,  O  start  from  your  stupor !  Your  state  is 
dreadful,  though  not  desperate.  Your  sins  are  upon 
you,  the  law  of  God  curses  you,  and  you  arc  in  ex- 
treme danger  of  eternal  damnation.  You  are  totter- 
ing, as  it  were,  on  the  brink  of  a  dreadful  precipice, 
and  nodding  on  the  verge  of  the  burning  lake.  Can 
you  sleep  in  your  sins,  can  you  rest  in  an  unpardoned 
state,  when  it  is  all  uncertainty  whether  the  next 
hour  may  not  transmit  you  into  an  eternal  world  ; 
place  you  at  the  bar  of  God  ;  and  put  you  beyond  the 
possibility  of  relief?  May  divine  grace  forbid  your  con  - 
tinuing  another  moment  in  such  an  awful  situation  ! 
For,  another  moment,  and  your  life  may  be  gone  ;  an- 
other moment,  and  your  soul  may  be  lost;  and  then 
your  loss  will  be  irreparable,  inconceivable,  and  eternal. 

Is  my  reader  sensible  of  his  want,  and  longing  for 
the  matchless  blessing  ?  Then  look  to  the  dying  Je- 
sus. Your  iniquities,  it  is  tru-e,  abound  ;  but  pardon- 
ing mercy,  through  his  atonement,  superabounds. 
Be  of  good  eheer  :  take  encouragement :  for  the  fa- 
vour you  £0  earnestly  desire  is  a  free  gift.  Blessed 
be  God  for  the  amazing  mercy!  Such  are 'the  me- 
thods of  grace,  and  such  is  the  nature  of  this  for- 
giveness, that  as  your  eternal  salvation  is  bound  up 
in  the  enjoyment  of  it,  so  the  everlasting  honour  of 
Jehovah  is  unspeakably  advanced  by  freely  bestow- 
ing  it.  There  is  no  reason,  therefore,  that  you  should 
stand  at  a  trembling  distance,  as  if  there  were  no 
such  favour  for  you  ;  but  with  boldness  you  may  look 
for  it,  in  a  way  of  grace,  through  the  blood  of  Christ, 
and  truth  itseJf  has  most  solemnly  declared  that  you 
shall  not  be  disappointed. 

Are  you  comfortably  acquainted  with  the  pardon- 
ing gooUness  of  God  ?    having  much    forgiven,  you 


126  or  GRACE,  AS  IT  REK^.^a 

should  love  much.  The  I'ximennbrance  of  a  blessing-, 
so  immensely  rich,  the  sense  of  a  favour  so  extreme- 
ly nigh,  should  enlarge  your  heart  with  cill  holy  affec- 
tions toward  the  Lord  Redeemer  ;  should  animate 
all  your  devotional  services  ;  should  cause  you  to  com- 
passionate your  offending  brother,  in  forfi,iving  him 
i)is  hundred  iience  considering  that  God  has  forgiven 
you  ten  thounand  talents^  and  make  you  zealous  of  ev- 
ery good  v»rork..  This  forgiveness,  far  from  being  an 
incentive  to  vice,  will  bias  your  affections  on  the  side 
of  virtue  ;  v/ill  cause  you  to  love  Clod  as  infinite  holy, 
and  to  abhor  sin,  as  a  direct  opposition  to  his  imma- 
culate purity  and  revealed  \n\\.  Yes,  a  sense  of  par- 
don, when  warm  on  your  mind,  v.'ili  work  in  you  godly 
sorrow  for  all  sin  ;  for  the  latent  corruptions  of  your 
heart,  no  less  than  tlie  open  transgressions  of  your 
life  ;  and  will  cause  you  to  confess  them  before  God 
with  shame  and  grief. — Such  are,the  genuine  effects 
of  divine  forgiveness.  These  fruits  will  necessarily 
appear,  in  some  degree  :  and  he  who  professes  to 
know  the  pardon  of  his  transgressions,  but  does  not 
forgive  his  offending  brother,  and  lives  under  the  do- 
and  the  trxUh  iv  not  in  him. 


CHAP.  VI. 

Of  Grace  as  it  reigns  in  our  Juatiji cation. 


T 


HE  doctrine  of  justification  makes  a  very  dis- 
:ingiushed  figure  in  that  religion  which  is  from 
above,  and  is  a  capital  article  oi\\\^\.  faith  which  u^as 
once  delivered  to  the  saints.  Far  from  being  a  mere- 
ly speculative  point,  it  spreads  its  influence  through 
'he  whole  body  of  divinity,  runs  through  all  christian 


IN  OUR  JtSTIFlCATlOK.  12T 

;:;iperience,  and  operates  in  every  part  of  practical 
^cjodliness.  Sucii  is  its  grand  importance,  that  a  mis- 
take about  it  has  a  malignant  efficacy,  and  is  attended  ^ 
with  a  long  train  of  dangerous  consequences. — Nor 
can  this  'i;^peHr  stange,  when  it  is  considered,  that  the 
doctrine  of  justification  is  no  other  than  the  way  of  a 
-jiner's  accetitance  nvith  God.  Being  of  such  peculiar 
oment,  it  is  inseparably  connected  Avith  many  other 
evangelical  truths;  the  harmony  and  beauty  of  which 
we  cannot  behold,  Avhilc  this  is  misundersK^od.  Till 
this  appears  in  its  glcvy,  tiiey  will  be  involved  in  dark- 
ness. It  is,  if  any  thing  may  be  so  called,  a  finida- 
mental  article  ;  and  certainly  requires  our  most  seri- 
ous consideration.* 

*  Let  it  be  carefnily  observed  by  the  reader,  that  tbongh  I 
here  treat  upon  justifiration  as  distinct  from  pardon  ;  yet  I  am 
fully  persuaded  tliat  they  are  blessings  which  cannot  be  sepa- 
rated. For  he  who  is  pardoned  is  justified,  and  he  who  is  jus- 
tified is  also  pardoned. — it  is  readily  allowed  that  there  is,  in 
various  lespects,  a  great  resemblance  between  the  two  bless- 
ings. They  are  both  gifts  of  grace  ;  both  vouciisafed  to  the 
same  person,  at  the  same  time  ;  and  both  are  eonjrannicated 
through  the  mediation  of  Christ.  JVotwithstanding  which 
agreement,  ihe  signification  of  the  terms,  and  the  nature  of  the 
blessings  intended  by  them,  are  so  far  diflerent  as  to  lay  a 
sufficient  foundation  for  distingfiisliin;;  between  the  one  and  the 
other. — I  would  just  hint  at  a  few  things  in  confirmation  of 
this.  When  a  person  is  pardoned,  he  is  considered  as  a  trans- 
gressor ;  but  when  he  is  justitied,  he  considered  as  righteous. 
A  criminal,  when  pardoned,  is  freed  from  an  obiigaiion  to  suffer 
death  <'o!-  his  crimes  ;  but  he  that  is  justified  is  declared  imrthy 
of  life,  as  an  innocent  person.  If'isdom  is  said  to  be  justified  ; 
Christ  is  said  to  be  justilkd  ;  Kay,  God  hiaiself  is  said  to  be 
justified.  (Matt.  xi.  19.  iTim.  iii.  16.  Luke  vii.29.  Rom.  iii. 
4.)  But  neither  God^  nor  Christ,  nor  Wisdom,  is  ever  said  to 
be  pardoned  ;  nor  iooeeti  is  it  pos>ible,  in  any  sense,  that  they 
should  be  forgiven.     Though  we  may  therefore  with  the  scrip- 

uc  affirm  that  they  are  jnstijied;  we  cannot,  without  absurd- 


12B  OF  GRA.CE,  AS  IT  IIMGNS 

How  shall  sinful  man  be  jusc  with  God?  is  a  ques» 
tion  of  the  most  interesting  nature  to  every  child  of 
Adam.  A  question  which,  notwithstanding  its  infi- 
nite importance,  could  never  hav<2  been  resolved  by- 
all  the  reason  of  men,  nor  by  all  the  penetration  of 
angels,  if  the  Lord  of  heaven  and  earth  had  not  ex- 
ercised and  manifested  reigning  grace,  towards  his 
disobedient  and  rebellious  creatures.  But,  with 
the  bible  in  his  hand,  and  the  gospel  in  view,  the 
mere  infant  in  religious  knowledge  and  in  christian 
experience  is  at  no  loss  for  an  answer  :  for  the 
wayfaring  7nan,  though  a  fooly  shall  not  err  therein. 
Nay,  such  is  the  pleasure  of  God,  that  he  fre- 
quently reveals  this  truth  in  its  glory,  to  those  who 
are  esteemed  fools  by  the  haughty  sons  of  science, 
that  no  flesh  might  have  the  least  ground  of  boast- 
ing. 

Justijication  is  a  forensic  term,  and  signifies  the  de- 
claring, or  the  fironouncing  a  per  son  righteous  accord- 
ing to  law.  Justification  is  not  the  making  a  person 
righteous,  by  a  real,  inherent  change  from  sin  to 
holiness,  in  which  the  nature  of  sanctification 
consists ;  but  it  is  the  act  of  a  judge,  fironouncing 
the  fiarty  acquitted  from  all  judicial  charges — That 
the  blessing  of  which  we  speak  does  not  consist  in 
a  real  change  from  sin  to  holiness,  will  further  ap- 
pear Irom  considering,  that  justijication  is  diame- 
trically opposite  to  condemnation.  Now  the  sen- 
tence of  condemnation  is  never  supposed  to  make 
the  person  criminal  on  whom  it  is  pronounced. 
There  is  no  infusion  ©f  evil  qualities   into  the  cul- 

ity,  or  blasphemy,  say  they  are  pardoned.  This  one  consider- 
ation, I  humbly  conceiee,  is  an  irrefragable  proof,  that  there  is 
a  real,  an  important  difference  between  justification  and  pardon. 
To  which  I  may  add,  Paul  treats  upon  them  as  distinct  bless* 
in^s,  in  Jets  xiii.  33,  39. 


IN  ouii  JLsi^FICAilO^^  120 

..iLsmind;  nor  is  he  made  guilty,  cilhcr  ia  the 
eve  of  the  public,  or  in  his  own  estimation.  But 
being  arraigned  as  a  criminal,  and  proved  guilty  of 
a  capital  offence,  according  to  the  tenour  of  that  law 
by  which  he  is  tried  ;  he  is  esteemed  worthy  of 
death,  and  condemned  accordingly. — So,  in  Justi- 
fication. The  subject  of  it  is  pronounced  righteous 
in  the  eye  of  the  law  ;  is  deemed  worthy  to  live, 
and  his  right  to  life  is  declared.  Hence  that  justi- 
fication of  which  the  scripture  speaks,  and  is  now 
the  subject  of  our  inquiry,  is  called  the  juatification 
^/  ^iA-*  T^^t  the  words  justify.,  jufili/ied,  and 
justijication  are  used  by  the  sacred  writers  in  a  fo- 
rensic sense ;  and  opposed  to  the  words  condemn, 
condemed,  and  coridcmnation,  is  manifest  to  every  at- 
tentive reader.! 

Justification,  in  a  theological  sense,  is  either  legal 
or  evangelical.  If  any  person  could  be  found  that 
has  never  broken  the  divine  law,  he  might  be  justi- 
fied by  it,  in  a  manner  strictly  legal.  But  in  this 
way  none  of  the  human  race  can  be  justified,  or 
stand  acquitted  before  God.  For  all  have  sinned  ; 
there  is  none  righteous,  no,  not  one.  The  whole 
world,  having  transgressed,  are  guilty  before  the 
eternal  Judge,  and  under  the  sentence  of  death  by 
his  righteous  law.  On  this  ground,  every  ©ffender 
is  excluded  from  all  hope,  and  abandoned  to  utter 
destruction.  For  as  an  obedience  absolutely  per- 
fect, is  the  only  righteousness  which  the  law  can 
accept ;  so  punishment  inconceiveable,  or  death  eter- 
nal, is  the  least  penalty  it  v/ill  inflict,  on   those   that 

*  Rom.  V.  18.  f  To  this  puipose  the  follorring  texts,  instead 
of  many  more,  may  be  consulted.  Exod.  xxiii.  7.  Deiit.  xxv. 
1.  1  Kings  viii.  31,  32.  Job.  xiii.  IS.  and  xxvii.  5.  Pror. 
-xvii.  15.  Matt.  xi.  37.  Luke  vii.  29.  Rom.  ii.  13.  and  iii.  4 
and  Tiii.  30,  33,  31. 

M 


130  -©F  CRACr.,  13  IT  liEIG.NS 

fall  under  its  curse. — That  justification,  thcicrorc, 
about  which  the  scriptures  principally  treat,  and 
ivhich  reaches  the  case  of  a  sinner,  is  not  by  a  per 
sonal,  but  an  imputed  righteousness  ;  a  rii^htccut:- 
ness  vjithQut  the  lawj*  provided  by  grace  and  re- 
vealed in  the  gospel  :  for  which  reason,  that  obedi- 
ence by  which  a  sinner  is  justified,  and  his  justi- 
fication itself,  are  called  evangelical.  In  this  aflair 
there  is  the  most  wonderful  display  of  divine  jus- 
tice, and  of  boundless  grace.  Of  divine  justice  ; 
if  we  regard  the  meritorious  cause  and  ground  on 
which  the  justifier  proceeds,  in  absolving  the  con- 
demned sinner,  and  in  pronouncing  him  righteous. 
Of  boundless  grace  ;  if  we  consider  the  state  and 
character  of  those  persons  to  whom  the  blessing  is 
granted. 

Justification  may  be  further  distinguished,  as  be- 
ing either  at  the  bar  of  God,  and  in  the  court  of 
conscience  ;  or  in  the  sight  of  the  world,  and  before 
our  fellow  creatures.  The  former  is  by  mere  grace, 
through  faith  ;  and  the  latter  is  by  works.  It 
is  the  former  of  these  I  shall  now  consider,  which 
may  be  thus  defined  :  Juniification  is  a  judicial,  but 
graciotis  act  of  God;  by  •n'/iich  a  fii finer  is  absolved 
from  the  guilt  of  ain,  is  freed  from  condemnation, 
and  has  a  right  to  eter7ial  life  adjudged,  merely  for 
the  sake  of  our  L,ord*s  obedic7ice  which  is  imputed  tv 
him^,  and  received   by  faith. 

To  justify,  is  evidently  a  divine  prerogative.  It  is 
God  that justifeth.  That  sovereign  Being,  against 
whom  we  have  so  greatly  offended,  whose  law  we 
have  broken  by  ten  thousand  acts  of  rebellion  against 
him  ;  has,  in  the  v,\iy  of  his  own  appointment,  the 
sqIc  right,  of  acquitting  the  guilty,  and  of  pronounc- 

*  Rora.  iii.  21. 


Lii  uuii  JusTincArio^.  iJl 

;^-  t'lCiii   rIgl)tcous.     Jehovah,  -whose   judj^mcnt  is 
vvuys  accoi  Jhig  to  iniih,  is   ihc  justificr  of  nil  that 
olieve  in    Jesris.     Here  guice  reigns.     For   the    in- 
.  "litely  wise  God   appoints   the   wuy  :  the   rig;hteoiis 
and  merciful   God  provides  the  mcivns,  and — let  the 
sucrcd  nanie  be  repeatedly  mentioned    with  profound 
-  cvciciice — the  God  of  all  grace  imputes,  the  righto- 
'STiessand  pronounces  the  sinner  ucquittcd,  in  pcr- 
ct  agreement  v/ 1th  the  demandii  of  his  violated  law, 
d  L'le  rights  of  his  offended  justice. 
NVhat  is  here,  as   well   as    in  several  passages  ©f 
lipture,   affirmed  concerning   God,  considered  es- 
r.rkliy  ;  is,  in  some  pL.es    of  the  infallible  v/ord, 
•  ore  particularly  appropriated  personally    to  the  Fa- 
ther.    It  is  manifest,  however,  that  all  the   three  di- 
vnic  Persons  are  concerned  in  this  grand  uiTair  ;  and 
each  performed  a  distinct  part  in  this  particular,  as  al- 
?^o  in  the  whole  economy  of  salvation.     The   eternal 
Father  is  represented  as  appointing  the  way,  and  as 
giving  his  ov/n  Son  to  perform  the  conditions  of  our 
acceptance  before  him.     The  divine  Son,  as   engag- 
ing to  sustain  the  curse,  and   make   the   atonement ; 
to  fulfil  the  terms,  and  provide  the   righteousness  by 
which  we  are  justified.     And  the  Holy  Spirit,  as  re- 
vealing to    sinners  the   perfection,  suitableness,  and 
freeness  of  the  Saviour's  work  ;  enabling  them  to  re- 
ceive it,    as  exhibited   in    the    gospel    of  sovereigri 
grace;  and  testifying  to  their   conscience    complete 
justification  by  it  in  the  court  of  heaven. — Thus  the 
triune  God  justifies.     And  may  we   not    ask,   in  the 
triumphant  language    of  Paul,    TVAo  shall   condemn  ? 
If  Jehovah  pronounce  the  sinner  acquitted,    who,  in 
earth  or  hell,  shall  reverse  the  sentence  ?  If  the  Most 
High  entirely  justify,  who  shall  bring   in   a  second 
charge  ?  There  is  no  higher  court  to  which  any  appeal 
can  be  made.     There  is  no  superior  tribunal  at  v/hic?^ 


13S  OF    CKAC'E,    AS    IE    RF.IC'VS 

a  coinpluint  can  be  loc!g:C(l,  aei:alnst  any  of  those  hap- 
py soute  whose  invaluable  privilege  it  is  to  be  jusli- 
lied  by  the  ctcniul  (iod.  When  he  acquits  in  judg- 
ment, he  absolves  from  all  guilt,  he  accepts  as  com- 
pletely righteous  ;  otherwise,  a  person  immediately 
after  he  is  justified  must  be  supposed  to  stand  in  need 
of  a  further  justification,  which  is  highly  absurd. 
This  divine  sentence  shall  never  be  made  void,  by 
any  unworthiness  of  him  on  whom  it  is  passed,  nor 
by  the  accusations  of  Satan  :  but  shall  stand,  firmer 
than  the  everlasting  hills;  unshaken  as  the  throne  of 
God.  This  sentence — let  my  reader  dwell  on  the 
ravishing  truth,  let  his  very  soul  feast  on  the  precious 
doctrine — t!iis  sentence,  htiuQ  the  Jtistijica^ ion  of  hfc^ 
is  pregnant,  with  all  the  blessings  of  the  everlasting 
covenant,  with  all  the  felicity  of  the  world  of  glory. 
Superlatively  great,  glorious,  and  divine,  is  the 
blessings  of  justification.  Most  ardently  to  be  sought; 
most  thankfully  to  be  enjoyed.  Can  any  one,  con- 
scious of  possessifr^  it,  cease  to  exult  in  God  his  jus- 
tifier  ;  who,  by  being  so,  is  also  the  God  of  his 
praise  ?  Or,  who  that  is  convinced  of  his  guilty, 
condemned  condition,  can  cease  to  pray  and  more 
earnestly  to  long  for  it  ? — O,  sinnf  r  I  are  you  in- 
sensible to  the  worth  of  this  blessing,  and  supinely 
iiegligent  about  it  ?  be  assured,  then,  that  you  arc  m 
your  sins,  and  under  condemnation.  The  justifica- 
tion of  which  we  treat  is  far  from  you.  And  what,  if 
you  should  never  be  justified  ?  What,  if  your  affront- 
ed Sovereign  should  swear  in  his  wrath,  that  he  will 
never  forgive,  never  accept  you;  but  that  you  shall 
die  under  the  curse  already  passed  upon  you  ?  In 
such  a  case,  though  av\ful  beyond  conception,  what 
could  you  have  to  object  ?  You  have  trampled  hi^ 
authority  under  your  feet,  and  cherished  a  spirit 
of- the    most  maUfi:n:;nt  en^nilv  agr/iiist  hirp.      Yeur^ 


IN  0V&  JPSTIFICATIOX.  133 

eonscience  tesUnes,  that  you  have  neither  obeyed 
his  law,  nor  loved  his  gospel ;  that  you  have  had 
little  concern  M-hether  He  was  pleased  or  offended, 
so  that  you  could  but  gratify  your  impetuous  lusts, 
and  obtain  your  sordid  purposes.  You  have,  it  may 
be,  never  considered  the  death  of  the  Son  of  God 
as" worthy  of  your  serious  notice;  tliough  it  is  the 
greatest  and  most  wonderful  event  that  evei  took 
place  in  the  universe,  and  the  only  thing  thai  can 
save  you  from  final  condemnation. — Remember, 
thoughtless  reader  !  that  you  have  a  cause  to  be  tried 
at  the  bar  of  God,  and  before  Jehovah  your  Judge, 
which  involves  your  all.  An  eternal  hell  to  be  suf- 
fered, or  an  eternal  heaven  to  be  enjoyed,  will  be  the 
awful  or  the  glorious  consequence  of  being  cast  or 
acquitted  in  judgment.  Can  you  rest,  then,  can  you 
take  any  comfort,  while  entirely  ignorant  whether  the 
Judge  immortal  will  abholve  or  condemn  you?  Con- 
sider the  ground  on  which  you  stand,  and  the  reason 
of  that  hope  Avhich  is  in  you.  A  mistake  about  the 
way  of  acceptance  with  God  will  be  attended  with 
the  utmost  danger ;  such  danger  that,  where  it  is 
final,  inevitable  and  eternal  ruin  must  be  the  conse- 
quence. May  the  God  of  grace  and  the  Father  of 
lights  awaken  the  sleepy  consciences  of  the  inconsid- 
erate, into  an  earnest  solicitude  about  it  I  and  may  he 
direct  the  steps  of  such  as  are  anxiously  inquiring, 
^loiv  shall  men  be  just  ivith  God? 

The  persons  to  whom  the  wonderful  favour  is 
jvranted,  are  sinners  and  ungodly.  For  thus  runs  the 
divine  declaration  ;  To  him  that  ivorketh  is  the  re- 
=a;ard  of  justification,  and  of  eternal  life  as  connected 
with  it;  not  reckoned  of  grace,  but  of  debt.  But  to 
^liin  that  luorketh  not,  but  believeth  on  him  thai  jus- 
tifeth — whom  ?  the  righteous  ?  the  holy  ?  the  emi- 
nently pious  ?  Nay,  verily,  but  the  ungodly  ;  his 
U  2 


13^  OF  GRACE,  AS  IT  REIGNS 

fapthy  or  that  in  which  he  believes,  ia  counCc4  unto 
him  for  righteousness.  From  this  reraarkable  text 
we  learn,  that  the  subjects  of  justification,  considered 
in  themselves,  are  not  only  destitute  o.^  a  perfect 
righteousness,  but  have  performed  no  good  works  at 
all.  Nor  are  they  only  described  as  having  perform- 
ed no  good  works,  but  also  as  being  entirely  desti- 
tute of  every  heavenly  qualify  and  righteous  disposi- 
tion. They  are  denominated  and  considered  as  un- 
godly, when  the  blessing  is  bestowed  upon  them. 
The  mere  sinner,  the  ungodly  person,  he  that  ivork' 
cth  not^  is  the  subject  on  whom  grace  is  magnified  ; 
toward  whom  grace  reigns  in  justification.  Thus  it 
is  written  in  those  sacred  canons  of  our  faith  and 
practice  which  are  unalterable. 

Before  I  dismiss  this  important  passage,  I  will 
present  my  reader  with  the  thoughts  of  Dr.  Owen 
upon  it.  "  To  say,  he  who  ivorkcth  noty  is  justified 
through  believmg,  is  to  say,  that  his  works,  what- 
ever they  be,  have  no  influence  into  his  justification.; 
nor  hath  God  in  justifying  him  any  respect  unto  them. 
Wherefore  he  alone  who  worketh  not  is  the  subject 
of  justification  ;  the  person  to  be  justified.  That  is, 
God  considereth  no  man's  works,  no  man's  duties  of 
obedience,  in  his  justification  ;  seeing  we  are  justified 
freely  by  his  grace.  And  when  God  affirmeth  express- 
ly, that  he  justificth  him  who  worketh  not,  and  thai 
freely,  by  his  grace  ;  I  cannot  understand  what  place 
our  works,  or  duties  of  obedience,  can  have  in  our 
justification.  For  why  should  we  trouble  ourselves 
to  invent  of  what  consideration  they  may  be,  in  our 
justification  before  God,  when  he  himself  affirms 
that  they  are  of  none  at  all  ?  Neither  are  the  words 
capable  of  any  evading  interpretation.  He  ths^t 
worketh  not,  is  he  that  worketh  not,  let  men  say 
;yhat  they   please   and   distinguish  as  long  as  they 


I 


IN  OUR  JUSTIflCAirOK.  1^5 

will. ,  And  it  is  a  boldness  not  to  be  justified,  for  any 
to  rise  up  in  opposition  to  such  expressed  divine  tes- 
timonies ;  however  they  may  be  harnessed  with  phi- 
losophicul  notions  and  arguings,  which  are  but  as 
thorns  and  briars  wliieh  the  word  of  God  will  dash 
through  and  consume.  But  the  apostle  further  adds, 
in  the  description  of  the  subject  of  justification,  that 
God  justi/ictk  the  ungodly.  This  is  that  expression 
which  hath  stirred  up  so  much  wrath  among  many, 
and  on  the  account  whereof  some  seem  to  be  much 
displeased  with  the  apostle  himself.  If  any  other 
person  dare  but  say,  that  God  justijieth  ths  uagodlij^ 
he  is  presently  reflected  on  as  one  that,  by  his  doc- 
trine, would  overthrow  the  necessity  of  godliness, 
holiness,  obedience,  or  good  \rorks.  For  what  need 
can  there  be  of  any  of  them,  if  God  justified  the  un- 
godly ?  Hov/beitthis  is  a  periphrasis  of  God,  that  he 
is  he,  who  justijicth  the  ungodly.  This  is  his  prero- 
gative and  property;  as  such  he  will  be  believed  and 
worshipped,  which  adds  weight  and  emphasis  un- 
to the  expression.  And  we  must  not  forego  this  tes- 
timony of  the  Holy  Ghost,  let  men  be  as  angry  as 
they  please. 

'"  But  the  difference  is  about  the  meaning  of  the 
words.  If  so,  it  may  be  allowed  without  mutual 
offence,  though  wc  should  mistake  their  proper 
sense.  Only  it  must  be  granted,  that  God  justijieth 
the  ungodly.  That  is  say  some,  those  who  former- 
ly were  ungodly  ;  not  such  who  co7itinue  ungodly 
when  they  are  justified.  And  this  is  most  true.  All 
that  are  justified,  were  before  ungodly;  and  all  that 
are  justified  are  at  the  same  instant  made  godly. 
But  the  question  is.  Whether  they  are  godly  or  un- 
godly, eintecedently^  in  any  mioment  of  time,  uat« 
their  justification  ?  If  they  are  considered  as  godly 
ind  are  so  indeed,  then  the   apostle's  words  are  not 


136  OF  GRACE,  AS  IT  RErOIfS 

true,  that  God  justifieth  the  ungodly;  for  the  con- 
tradictory proposition  is  true,  God  justifieth  none  but 
the  godly.  Wherefore,  although  in  and  with  the  jus- 
tification of  a  Ginncr,  he  is  'made  godly ;  for  he  is 
endowed  with  that  faith  which  purifietii  the  heart, 
and  is  a  vital  principle  of  all  obedience,  and  the  con- 
science is  purged  from  the  dead  works  by  the  blood 
of  Christ  :  yet,  antecedently  unto  his  justification, 
he  is  ungodly  and  considered  as  ungodly  ;  as  one  that 
ruforkcih  ?2o! ;  as  one  whose  duties  and  obedience 
contribute  nothing  to  his  justification.  As  he  worketh 
not,  all  works  are  excluded  from  being  the  cause  ; 
and  as  he  is  ungodly,  from  being  the  condition  of  \i\^ 
justification."* 

That  the  mere  sinner  is  the  subject  of  justifica- 
tion, appears  from  hence.  The  Spirit  of  God 
i,pcaking  in  the  scripture  repeatedly  declares,  that 
we  are  justified  by  grace.  But  grace,  as  already 
observed,  stands  in  direct  opposition,  to  works;  all 
works  and  worthiness  of  every  kind  and  of  every 
degree.  Whoever  therefore  is  justified  by  grace, 
is  considered  as  absolutely  unworthy,  in  that  very^ 
instant  when  the  glorious  blessing  is  vouchsafed  to 
hiKi.  This  momentous  truth  is  yet  more  strongly 
expressed  in  the  follov/ing  cmphatical  words  ;  Being 
justified  frtcly  by  his  grace.'^  Freely  by  grace.  If 
these  words  do  not  prove  that  justification  is  entirely 
free,  without  the  least  regard  to  any.  supposed  ho- 
ly qualities  in  the  sinner,  or  any  good  works  per- 
formed by  him,  antecedent  to  his  being  possessed 
of  the  unspeakable  favour ;  I  think  it  is  impossible 
to  express  any  such  thing.  The  most  fruitful  in- 
vention would  be  at  a  loss  to  contrive  a  form  of 
words  better  adapted  to  express  the  communication 

*  On  JusHJicaimi,  chap.  xviiL    f  Rom.  $ii.  2t. 


IX  OUR  JUSirFICATIOX.  137 

of  any  benefit  in  a  way  of  mere  favour.  This  text 
infornr.s  us  that,  in  regard  to  God,  justificiilion  is 
iui  act  of  pure,  lumuxed  p;race  ;.  exclubive  of  all 
good  works,  and  absoiutely  indepen<lent  on  any  such 
thing  as  human  wortlaness  :  and,  in  respect  of  us, 
that  it  is  entirely  vMhout  cause  ;  for  so  the  adverb 
in  the  original  signifies.*  The  word /irce/i/ does  not 
so  immediately  respect,  either  the  blessing  itself,  oi» 
the  Giver  ;  as  it  does  the  state  and  cliaructer  of  the 
persons  to  whom  the  inestimable  blessing  is  granted. 
It  denotes  that  there  is  no  cause  in  them,  why  they 
should  be  thus  treated  by  a  righteous  God.  In  this 
sense  the  original  word  is  used  and  translated  in  the 
following  passage  :  They  hated  me  ivithont  a  caiise.\ 
Was  the  holy  Jesus  hated,  by  the  malevolent  Jews, 
without  the  least  caas*^  in  himself?  Certainly  :  to 
assert  the  contrary  would  be  a  contradiction  of  the 
sacred  text,  and  blasphemy  against  the  Son  of 
God.  The  person,  therefore,  that  is  justified  free- 
ly, by  grace,  is  accepted  rjitkoiit  any  cause  in  him- 
self. Nothing  in  him,  or  about  him,  is  considered 
"f^y  the  sovereign  Dispenser  of  every  favour,  when 
lie  bestows  the  blessing,  as  preparing  or  qualifying 
for  it. 

Hence  it  appears,  that  if  we  regard  the  persons 
who  are  justified,  and  their  state,  prior  to  the  en* 
joymcnt  of  the  immensely  glorious  privilege  ;  di- 
vine grace  appears  and  reigns  in  all  its  glory.  There 
being  no  conditions,  or  prerequisites  ;  no  terms  to 
be  fulfilled,  or  good  qualities  to  be  obtained,  cither 
v/ith  or  without  the  divine  assistance,  in  order  to  a 
full  discharge  before  the  eternal  Judge.  Justifica- 
tion is   a  blessing    of  pure  grace,  as   well  as  trans- 

^  Dor  eon, 

r  Jolin  \v.  2o.     Ps^lm  xxxv.  19.  !x.ix.  4.     Septu.^g. 


T33  OF  GTvACE,  AS  Tf  rlig:,"; 

':endently  excellent.  So  the  true  believer  esteems 
it,  and  as  such  rejoices  in  it.  In  this,  as  in  every 
<»>ther  part  of  his  salvalion,  he  is  willin-^  to  be  no- 
thing, less  than  nothing  ;  that  grace  muy  reign,  that 
grace  may  be  alt  in  all. 

The  various  facts  and  testimonies  produced  from 
sacred  writ,  when  treating  about  the  freeness  of  par- 
don, equally  prove  the  point  nnder  consideration  : 
und  might,  with  many  others,  be  adduced  and  plead- 
ed on  this  occasion.  For  he  that  is  purdoned,  is  jus- 
tified ;  and  he  that  is  justified,  is  pardoned,  ks  before 
observed.  Consequently,  if  our  pardon  be  free,  onr 
justification  cannot  be  conditional.  But,  to  avoid 
prolixity,  I  shall  nat  further  enlarge  in  proof  of  the 
glorious  truth  ;  only  would  just  observe — That  so 
great  a  blessing,  yet  absolutely  free  ;.  so  divine  a  fa- 
vour, yet  not  suspended  on  any  condition  to  be  per- 
formed by  the  simier,  discovers  astonishing  grace. 
This  must  silence  the  fears  and  raise  the  hopes  of 
the  guilty,  the  accursed,  the  seif-condenmed.  And 
may  their  hopes  be  raised  by  such  a  consideration  : 
and  also  by  beholding  the  glory  of  that  infinite  Be- 
ing, whose  honour  nnd  sovereign  prerogative  it  is, 
to  be  inviolably  just,  yet  the  Justijier  of  the  un- 
godly, ^ 

Having  considered  the  antecedent  slate  of  the 
person  whom  God  justifies,  and  the  freeness  with 
which  the  important  blessing  is  bestowed  upon  him  ; 
the  way  appointed  in  the  eternal  counsels  and  re- 
vealed in  the  everlastrng  gospel,  in  which  the  con- 
demned criminal  may  be  honourably  acquitted  be- 
fore the  divine  tribunal,  and  accepted  as  righteous, 
now  demands  our  attentive  regard.  Here  we  be- 
hold immaculate  holiness  and  strict  justice,  har 
monizing  with  tcnderest  mercy  and  freest  favoui-. 
Nor  can   it  be   otherwise.     The   Judge   of  all    t'le 


IN  OUR  jusTifirAino.N%  1^9 

cartii  must  do  rigl»t.  He  can  acquit  none  -without 
a  complete  righteousness.  For  to  justify  a  pei  son. 
imd  judicially  to  pronounce  him  righteous,  are  the 
??ame  thing.  Justification  is  evidently  a  forensic 
term,  and  the  thing  intended  by  it  a  judicial  act. 
So  that,  were  a  person  to  be  justified  without  a 
righteousness,  the  judgment  would  not  be  accord- 
ing to  truth  ;  it  Would  be  a  false  and  unrighteous 
sentence. 

That  righteousness  by  which  wc  are  justified 
must  be  perfect ;  must  be  equal  to  the  demands  of 
that  law,  according  to  which  the  sovereign  Judge 
proceeds  in  our  justification.  Every  judge,  it  is 
evident,  must  have  some  rule  by  which  to  proceed 
in  his  judicial  capacity.  This  rule  is  the  law.  To 
talk  of  passing  judgment,  without  having  any  re- 
gard to  a  law,  is  absurd,  and  involves  a  contradic- 
tion. For,  to  judge,  is  notliing  else  but  to  deter- 
mine whether  the  object  of  judgment  be  ac<:ording 
to  rule.  A  judge  first  considers  what  is  f^^ct,  and 
then,  comparing  the  fact  with  the  rule  of  action,  he 
pronounces  it  right  or  wrong,  and  approves  or  con- 
demns the  performer  of  it.  An  imperfect  obedi- 
ence, therefore,  before  a  judge,  is  not  rigetecus- 
ness  :  For,  in  this  case,  righteousness  is  no  other 
than  a  complete  conformity  to  that  law  which  is  the 
rule  of  our  conduct.  To  accept  of  any  obedience 
short  of  the  rule,  instead  of  th'dt  which  perfectly 
answers  it,  is  to  act,  not  in  the  capacity  of  a  right- 
eous judge,  but  under  the  character  of  an  absolute 
sovereign.  So  Jehovah  himself  declares,  that  he 
ivill  by  no  means  clear  (he  guilt7j  in  judgment;  that 
he  tvill  not  at  all  acquit  the  ivicked  ;  and,  conse- 
quently, that  he  will  justify  none  without  a  perfect 
righteousness.  That  obedience,  therefore,  which 
is   available   for  this  grandest  of  all  purposes,  mwst 


3'K)  ar  ciiACE,  as  ir  RLiost 

answer  the  demands  of  divine  law.  It  must  be  suck 
as  will  vindicate  the  honour  of  eternal  justice,  and 
of  inviolable  truth,  in  declaring  the  subject  of 
justification  completely  righteous.  Yes,  reader,  it 
must  be  such  as  you  may  venture  to  plead,  without 
the  least  imputation  of  arrogance,  at  the  throne  of 
grace  and  the  bar  of  judgment  ;  such  to  which  you 
may  warrantably  ascribe  your  ha^^piness  in  the  hea- 
venly world,  and  in  which  you  may  glory  to  all 
eternity. 

Many  persons  talk  of,  I  know  not  what,  conditions 
of  justification  :  some  supposing  one  thing,  and  some 
another,  to  be  the  condition  of  it.  But  hence  it  ap- 
j)ears,  that  the  only  condition  of  our  acceptance  with 
God,  is  a  iitrfect  righteousness.  This  the  law  re- 
quires ;  nor  does  the  gospel  siibstitute  another.— 
}'or  as  the  divine  law  can  have  no  more,  so  it  will 
admit  of  no  less.  Those  persons,  therefore,  who 
think  of  any  thing  short  of  complete  obedience  be- 
ing suflicient  ;  let  them  call  the  supposed  condition 
by  v.'hat  name  they  please  ;  may  do  well  to  consider, 
how  they  can  free  themselves  from  the  charge  of 
Antinomianism.  For  the  gospel  does  not,  in  any 
degree,  make  void  the  Uw.  So  far  from  it,  that 
the  voice  of  the  gospel  and  the  death  of  Christ,  de- 
monstrate Jehovah  to  be  absolutely  inflexible,  as  to 
all  that  his  holy  law  requires  or  forbids.  I'he  way 
in  which  sinners  are  justified,  does  not  in  the  least 
infringe  on  its  rights.  For,  considered  as  moral,  it 
is  unalterable  and  eternal.  Perfect  obedience  was 
demanded  by  it  of  man,  while  in  a  state  of  innocence, 
as  the  condition  of  life.  Perfect  obedience  it  still 
requires  of  man,  though  in  a  state  of  apostasy.  And 
perfect  obedience  it  must  have,  either  at  our  own, 
or  a  surety*s  hand,  or  we  must  fall  eternally  undo 
its  curse 


Where  then  shall  we  find,  or  how  shall  \vc  obtain 
a  justifying  righteousness  ?  Shall  we  flee  to  the  law 
for  reliel  ?  Shall  we  apply,  with  diligence  and  zeal, 
to  the  performance  of  duty,  in  order  to  attain  the 
desired  end  ?  Such  a  preccdure,  though  it  mighl 
flatter  our  pride,  would  betray  our  ignorance,  dis- 
appoint our  hopes,  and  issue  in  eternal  ruin.  The 
apostle  of  the  Gentiles,  when  professedly  handling 
the  doctrine  of  justificalicn,  positively  afiirms  and 
strongly  proves,  that  there  is  no  acceptance  witii 
God  Oy  the  works  of  the  law.  Now  the  works  ol 
the  law,  are  those  dudes  of  piety  and  of  humanity 
which  the  law  requires.  Nor  can  any  acceptable 
obedience  be  performed,  which  is  not  required  by 
that  law  which  demands  perfect  love  to  God,  and 
pefect  love  to  man.  So  that  when  the  infallible 
teacher  excludes  the  works  of  the  law,  from  having 
any  concern  in  our  justification,  he  entirely  rejects 
all  our  v.^orks,  all  our  duties  of  every  kind.  But  let 
us  hear  his  words  and  consider  their  import. 

By  the  deeds  of  the  law,  by  our  own  obedience  to 
it,  however  sincere,  shall  no  flesh  be  justified^  ac- 
cepted of  God,  and  pronounced  righteous  jn  his  sight. 
The  reason  is  evident  ;  for  by  the  law  is  the  know- 
ledge of  si?!,  as  an  opposition  to  th'3  divine  revealed 
Avill,  and  as  deserving  an  everlasting  curse.*  But 
if  so,  it  is  absolutely  impossible  that  we  should  be 
justified  by  it ;  for  a  law  which  proves  us  guilty, 
is  far  from  pronouncing  us  righteous  in  the  eye  of 
the  lawgiver.  The  law  entered^  was  promulgated 
at  Sinai,  that  the  offence  might  abound ;  that  the 
abundance  of  our  iniquities  might  be  manifested, 
and  their  exceeding  sinfulness  appear.f — The  law 
nvorketh  wrath.  It  reveals  the  wrath  of  God  against 
all   ungodliness   and    unrighteousness   of  men.      It 

*  Rom.  iii.  20.  Gal.  ii.  16.    f  Rom.  t.  2a 

N 


14S  OF  ORACE  AS  IT  REIGNS 

fastens  a  charge  of  guilt  on  the  criminal,  and  works 
a  sense  of  deserved  wrath  in  his  conscience.  Far 
from  justifying  any  offender,  it  denounces  utter  de- 
struction against  him,  and  unsheaths  the  sword  of 
x'engeance.*— »/f5  many  aa  arc  of  the  works  of  the 
laiv  ;  who  do  their  best  endeavours  to  keep  it,  and 
are  looking  for  justification  by  it  ;  arc — what  ?  In  a 
promising  way  to  obtain  acceptance  with  God,  and 
to  be  rewarded  with  life  eternal  ?  quite  the  reverse. 
They  arc  under  a  dreadful  curse.  J'^or  it  is  turitten 
by  the  pen  of  infallibility,  and  is  awfully  expressive 
of  Jchovah*s  unchangeable  purpose  :  Cursed  is 
EVERY  ONE,  without  any  respect  of  persons,  without 
any  regard  to  pleas,  that  continueth  not  in  all 
THINGS  mhich  are  ivritten  in  the  book  of  the  law 
to  do  them4  From  this  alarming  text  we  learn 
that  there  never  was,  nor  can  be  any  acceptance 
with  God,  without  a  perfect  obedience — An  obedi- 
ence, perfect  in  its  principle,  complete  in  all  its 
parts,  and  without  the  least  interruption  in  thought, 
word,  and  deed.  For  he  'who  fails  in  one  pointy 
breaks  the  law,  is  guilty  before  God,  and  exposed  to 
iuin.| 

The  apostle  argues  in  proof  of  hi«  point,  from  the 
opposition  there  is  between  living  by  faith,  and  liv- 
ing by  the  luorJcs  of  the  laiv.  These  are  his  words  j 
That  no  man,  however  excellent  his  moral  character, 
however  righteous  in  his  own  esteem,  is  justified  by 
Jiisown  obedience  to  the  law  in  the  sight  of  God,  it 
is  evident  ;  For  the  just,  the  truly  righteous  and  jus- 
tified person,  shall  live  by  faith.  And,  that  he  docs 
not  obtain  the  character,  or  enjoy  the  blessedness 
connected  with  it,  in  virtue  of  his  own  obedience, 
appears  from  hence  ;  the  law  is  not  of  faith  :  it 
makes  no  mention  of  a  Redeemer,  or  of  believing  in 

*  Rom.  iv.  15.    t  Gal.  iii.  10.    |  Jftmes  ii.  10. 


i 


rN  ova  JusxificAiiox*  l-iS' 

.i.ni.  But  its  uniform  language  is,  t/ie  man  that  do* 
cth  them  ;  that  punctually  performs  the  duties  en- 
joined, and  entirely  avoids  the  things  prohibited  \ 
lie,  and  he  only,  shall  live  in  them  ;  shull  find  accept- 
ance and  enjoy  peace.* 

The  inspired  penman,  ever  jealous  of  his  Master's 
honour,  ever  concerned  for  the  glory  of  divine  grace, 
argues  from  an  absurdity ;  an  absurdity,  obvious  to 
the  meanest  capacity,  and  shocking  to  every  mind 
that  has  the  least  esteem  for  the  Lord  Redeemer.  Jf 
righteousness  come  by  the  Haw  ;  if  men  either  were  or 
could  be  justified  by  their  own  duties  and  endea- 
vours, then  It  would  inevitably  follow  that  Christ  is 
dead  in  vain  i  all  his  obedience  and  all  his  sufferings 
were  useless  things  ;  there  was  no  occasion  for  them.f 
Again  ;  if  th^y  iDhich  are  of  the  lav)  be  heirs  ;  if  they 
who  rely  on  their  own  legal  performances,  be  ac- 
cepted of  God  and  entitled  to  the  heavenly  inher- 
itence  ;  faith  in  a  dying  Redeemer  is  made  entirely 
void^  and  the  firomise  of  life  by  him  is  made  of  none 
tffcct.X 

Nor  are  the  works  of  the  law,  which  Paul  so  ex- 
pressly and  repeated  excludes  from  having  any  con- 
cern in  our  justification,  to  be  understood  only  of  ai\ 
obedience  to  those  fiositive  institutions  of  Jehovah, 
which,  being  of  a  temporary  kind,  were  abrogated  by 
the  death  of  Christ.  His  design  was  to  set  aside  al? 
our  obedience  to  every  law  ;  all  our  works  and  du- 
ties of  every  kind.  That  this  was  his  intentions,  ap 
pears  from  the  following  considerations. — The  apos- 
tle excludes  all  works  in  general.  God  imfiuteth 
righteousness  without  works — By  grace  ye  are  saved 
•-^not  of  worki — If  by  grace^  then  it  is  no  more  of 
works — not  by  works  of  righteousness  xi^'hich  we  have 
done — JVho   hath    saved    us — not   according    to    ot:: 

*  Gal.  iii.  11,  12.        f  Gal  ii.  ^l,       t  Rom,  ir,  14 


l^i  OF    GRACE,    AS    IT   REICN'S 

ivorks.  He  does  not  only  say,  that  we  are  not  justi- 
fied by  the  works  of  t/ic  iavj  ;  but  also,  that  we  arc 
not  justified  by  luorks.^  performances,  duties,  obedi- 
ence, in  general,  what  rule  soever  may  be  their  ob- 
ject, or  hov.everthey  may  he  denominated.  He  does 
not  give  the  least  hint,  as  if  he  meant  only  to  exclude 
the  works  of  some  particular  law,  or  duties  of  some 
l)?.rticular  kind,  in  contradistinction  to  others.  And 
when  the  Spirit  of  God  declares,  without  limiting  the 
phrase  to  any  particular  kind  of  duties,  that  we  are 
not  justified  by  works;  what  authority  have  we  to 
restrain  the  sense  to  this  or  that  sort  of  works,  to  the 
exclusion  of  others  ?  For  as  all  duties  perform- 
ed in  obedience  to  a  law  are  ivorks^  whether  the  law 
be  considered  as  moral  or  ceremonial,  old  or  new  ; 
?.o  all  works,  whatever  they  be,  are  here  excluded 
^vithout  any  exception. 

Tiiat  law  which  the  apestle  designs,  stands  in  di- 
3ect  opposition  to  the  grace  of  the  gospel,  and  the 
prci-aise  of  life  ;  to  faith  in  Christ,  and  the  righteous- 
ness of  faith.  The  promise  that  he  should  be  the  heir 
cfthc^'orld,  r^aa  7iot  to  Abraham^  or  to  his  seed  through 
the  law,  but  through  the  righteousness  of  faith.  J^or 
if  they  ivhich  arc  of  the  law  be  heics,  faith  is  made 
ucid^  and  the  promise  r.iadc  of  7ione  effect.  Because 
the  law  iDorketh  wrath;  for  where  there  is  720  law, 
there  is  no  tran&gression.  Therefore  it  is  of  faith,. 
that  it  might  be  by  graccythat  the  promise  might  be, 
iure  to  all  the  seed*  Nov/  it  is  the  moral,  and  not 
the  ceremonial  law,  that  stands  opposed  to  grace,  and 
t.he  promise  ;  to  faith,  and  the  righteousness  of  faith. 
For  the  ceremonial  law,  exhibiting  in  various  ways 
the  grace  of  God,  the  promised  Messiah,  and  life  by 
him,  as  the  great  objects  of  faith  and  hope  under 
the    ancient    Jewish    economy  j    cannot    be    stated 

P.om,  if.  13,  14.  1C\  16 


in  OVR  JUSTIFICATION.  t45 

and  considered  in  this  contrasted  view,  ^uthout  a 
irjanifest  impropriety.  But  the  moral  law  is  no(  of 
faith;  it  contains  no  revelation  of  grace  :  it  exhi- 
bits no  foundation  of  trust,  no  object  of  hope  for  sin- 
ners ;  nor  does  it  make  the  least  promise  to 
tiiem,  but  all  the  reverse.  Besides,  the  law  here 
intended  ivorketh  ivrath.  By  a  transgression  of  it, 
wrath  is  incurred  ;  and  by  a  conviction  of  the  evil 
of  such  disobedience,  a  sense  of  deserved  wrath 
possesses  the  conscience.  Which,  though  perfectly^ 
applicable  to  the  moral  law,  and  to  mankind  in  gen- 
eral as  breakers  of  it  ;  yet  cannot  be  afi&rmed  of  the 
ceremonial  institutions,  neither  in  regard  to  Jews, 
nor  Gentiles.  Because,  as  to  the  former,  those  rights 
were  long  since  abrogated:  and,  as  to  the  latter,  they 
never  were  under  any  obligation  to  observe  them. 

The  important  reasons  assigned  by  the  sacred 
(VisputaJit^  why  we  cannot  be  justified  by  the  works 
of  the  law,  but  by  faith  m  Jesu^,  make  it  evident, 
that  he  intended  to  exclirde,  not  only  all  ceremoi.ial 
performances,  but  also  all  our  moral  obedience. 
Having  asserted,  that  there  is  no  justification  by 
the  deeds  of  the  law,  he  adds  ;  For  by  the  Law  is  the 
knovjlcdse  of  &in*  No'v  the  apostle  informs  us, 
from  his  own  experience,  that  the  knowledge  of 
sin  comes  by  that  law  which  forbids  all  irregular 
desires,  and  every  unsanctified  affection.  /  had  not 
kyiOKvn  sin  but  by  the  laiu  ^  for  I  had  net  known  lust^ 
cxcep.t  the  !aw  said,  Thou  shalt  not  covet.^  Hence 
it  is  plain  to  a  demonstration,  that  all  the  duties  of 
that  law  by  which  is  the  knowledge  of  sin,  are  en.- 
tirely  excluded  from  all  concern  in  our  justification  ; 
and,  that  the  law  which  convinces  of  sin,  is  spirit- 
ual i  reaches  the  thoughts  and  intents  of  the  he^t; 

•  Ram,  iii.  20.        f  Rom.  vii.  7. 

N2 


i40  or  GHACE,  AS  IT  REIGNS 

saying,  Thou  ahalt  not  covet.  Whether  it  be  the 
moral,  or  the  ceremonial  law  that  is  here  intended, 
the  reader,  I  presume,  will  be  at  no  loss  to  determine. 
Another  reason  assigned  is,  Lest  anxj  man  should 
boast.  For  thus  it  is  written  ;  By  ^race  ye  arc  sav- 
ed-^not  of  works,  lest  any  man  should  boast — To  de- 
clare at  this, time  his  ri((hteousness,  that  He  might  be 
just  and  tUe  justijier  of  him  that  btlieveth  in  Jesus. 
TVhere  is  boasting  then  ?  it  is  excluded.  By  what 
law  ?  of  works  ?  Aay  :  but  by  the  law  of  faith. 
Whence  the  apostle  infers  the  following  conclusion : 
Therefore  we  conclude,  that  a  man  is  justified  by  faith 
without  the  deeds  of  the  law.*  Now  of  what  are  men 
ready  to  boast,  in  religious  view,  but  of  their  sup- 
posed moral  goodness  ?  Of  what  except  the  integrity 
of  their  hearts,  and  the  regularity  of  their  lives;  their 
sincere  intentions,  and  their  pious  performances  ? 
These  therefore  we  may  justly  infer,  are  entirely  ex- 
cluded. For  if  no  works  be  excepted  but  those  of 
a  ceremonial  kind,  and  if  our  moral  obedience  be  any 
way  concerned  in  procuring  acceptance  with  God, 
how  is  boasting  excluded  ?  Does  not  the  perform- 
ance of  moral  precepts  afford  as  fair  a  ground  for  boast- 
ing, as  the  aubmission  to  ceremonial  rites  ?  and  were 
not  the  ancient  Pharisees  guilty  in  both  respects  ?t 
Nor  is  Jaith  itself  our  righteousness,  or  that  for 
the  sake  of  which  we  are  justified.  For  though 
believers  are  said  to  be  justified  by  faith,  yet  not 
for  faith.  That  faith  is  not  our  righteousness,. is. 
evident  from  the  following  considerations.  No 
lyian's  faith  is  perfect ;  and  if  it  were,  it  would 
not  be  equal  to  the  demands  of  the  divine  law.  It 
couW  not,  therefore,  without  an  error  in  judgment, 
be  accounted   a  complete  righteousness.      But  the 

•  Eph.  ii.  8,  9.    Rom.  iii.  26,  27,  28.        f  Luke  xriii.  Tic 


IN  OUa  JUSTIFICATIOlf,.  14? 

judgment  ot  God,  as  before  proved,  is  according 
t©  truth,  and  according  to  the  rights  of  his  law. 
That  obedience  by  which  a  sinner  is  justified,  is 
called  t/ie  righteousness  of  faith;  righteousness  sr 
faith  ;  and  is  represented  as  revealed  ro  faith  ;* 
consequently,  it  cannot  be  faith  itself.  Faith,  in 
the  business  of  justification,  stands  opposed  to  all 
works.  To  him  that  ivorkcth  7iot^  BUt  believe th. 
Now,  if  it  were  our  justifying  righteousness,  to  con- 
sider it  in  such  a  light  would  be  highly  improper. 
For,  in  such  a  connection,  it  falls  under  the  consider- 
ation of  a  work,  -^  condition^  on  the  performance  of 
which  our  acceptance  with  God  is  manifestly  suspend- 
ed. If  faith  itself  be  that  on  account  of  which  we  arc 
accepted,  then  some  believers  are  justified  byamore, 
and  some  by  a  less  perfect  righteousness,  in  exact 
proportion  to  the  strength  or  weakness  of  their  faith. 
He  was  strong  in  faith — O  ye  of  little  faith.  Conse- 
quently, either  more  of  justice  and  less  of  grace  must 
appear  in  the  justification  of  some,  tlian  in  that  of 
others;  or  else  it  must  be  concluded,  that  some  are 
more  fully  justified  than  others  ;  each  of  which  is 
absurd.  That  which  is  Me  end  of  the  /a 'zy,  is  our 
righteousness  ;  which  certainly,  is  not  faith,  but  the 
©bedience  of  our  exalted  Substitute.  Christ  is  the 
pnd  of  the  law,  for  RiGHtEousNESS^to  every  one  that 
believeth.  That  righteousness,  by  which  naany  arc 
justified,  is  the  obedience  of  One.  The  believer, 
therefore, is  not  justified  for  the  sake  of  his  own  faith  ; 
&r  then  there  must  be  as  many  distinct  righteous- 
nesses, as  there  are  justified  persons.  Were  faith 
itself  our  justifying  righteousness,  we  might,  with- 
out either  pride  or  folly,  depend  upon  it,  plead  it 
before   God,  and   rejoice   in  it.     For   whatever  \M^ 

*Ro|n.iU.22.    Philip,  iii.  9.    Rom.i.l7. 


}40  OF  GRACE,   AS    IT   IlEIGNS 

Most   High    is   pleased  to   accept  as  our   justifying 
righteousness,  may  be   pleaded,  before  him,  as  such. 
\Vhatever  may    be  so  pleaded,  must  be  esteemed   a 
proper  ground  of  our  confidence — may  be  used  as   J 
an  argument  in  prayer  at  the  throne  of  grace,  and  as   1 
the   foundation    of  our  expecting    frnal   happiness  : 
;md  whatever  is  the  ground  of  our  confidence,  must 
be  the  source  of  our  spii'itual  joy.     So  that,,  accord- 
ing to  this  hypothesis,   not   Christ,  but  faith,  is  the 
capital  thing  ;  the  object  to  which    we    must  look..    I 
The  glorious   Redeemer    and    his   undertaking,  arc    ^ 
only  considered  as  auxiliaries   in    the  affair  of  justi- 
fic.ition  ;  while   faith  is    the    grand    requisite,   as    it 
renders  Immanuel's  work  effectual,  and  crowns  the 
whole.      To    understand     those  words,    Faith    was- 
imjiuted  to  him  for  righteousness^  in    the   Arminian 
sense,   is  to  contradict  the  whole  scope  and  design 
of  the  apostle*s  argumentation,  when   treating   about 
the   justification    of  sinners.     Fer  his  main    dcsigrt 
is  to  prove,  that  the  eternal  Sovereign  justifies  free- 
ly ;  luithout   any  cause   in    the    creature.     But,    ac- 
cording  to  this    hypothesis,  fuith   is  the  condition  y 
is  the  cause ;  is   that  on    account  of  which    we   arc 
accepted  as  righteous.     For  it  is  considered  under 
the  formal    notion   of  righteousness.     Hence  it  ap- 
pears, that  it  is  not  faith  itself,  but  its  glorious  Object- 
which  Paul  intends,  when  he   speaks  of  faith  being 
imputed  for  righteousness. 

But  is  not  that  law  which  man  was  originally  un- 
der, which  requires  an  absolutely  perfect  obedience, 
and  denounces  a  curse  on  the  least  offender,  abro- 
gated by  the  mediation  of  Jesus  Christ  ?  and  is  not 
a  new,  remedial,  milder  law  introduced  in  its  place  ;. 
one  that  is  more  happily  adapted  to  the  infirmities 
of  a  fallen  creature,  requiring  only  di  sincere  ohe^ 
cncc,  as  the  condition  of  acceptance  before  the  so- 


J^  OUR  JUSTIFICATION.  149 

\'C reign  Judge  ?  No  :  For,  not  to  take  noliee  that 
s\ich  a  scheme  represents  the  gospel  as  making  void 
the  lanv ;  not  to  mention  many  other  things  which 
might  be  urged  :  the  sentiment  supposes,  that  the 
old,  the  eternal  law  of  God,  was  either  too  strict  in 
its  precepts,  or  too  severe  in  its  ptnal  sanction  ;  and 
that  its  requisitions  never  were,  nor  ever  will  be  per- 
formed, either  by  ourselves  or  by  our  Surety.  An 
imagination  this,  which  deserve**  the  utmost  abhor- 
rence ;  as,  in  one  view,  it  denies  perfection  to  that 
law  which  is  hohj^  and  just ^  and  good ;  and  as,  in 
another*  it  highly  reflects  on  the  wisdom,  or  equity, 
or  goodness  of  the  supreme  Legislator  for  en?.cting 
a  law,  the  repeal  of  which  was  so  necessary  in  order 
to  accomplish  the  designs  of  his  grace, — Besides, 
the  scheme  is  absurd.  For  it  supposes  that  the  law 
which  man  is  now  under,  requires  only  an  imperfect 
obedience.  But  an  imperfect  righteousness  cannot 
answer  its  demands,  whether  it  be  denominated  old 
or  new.  For  every  law  requires  perfect  obedience 
to  Its  own  precepts  and  prohibitions.  Under  what- 
ever law  we  arc,  it  must  be  the  standard  of  duty  and 
the  rule  of  our  obedience  ;  and  every  rule  requires, 
and  cannot  but  require,  a  complete  conformity  to 
itself.  That  law  which  forbids  every  irregularity 
in  our  tempers  and  conduct,  whatever  name  it  may 
bear,  is  the  rule  of  our  duty,  the  law  which  is  now 
in  force ;  otherwise,  such  irregularity  Avould  not  be 
hin ;  such  a  deviation  from  perfect  rectitude  would 
be  no  fault.  That  which  is  not  prohibited,  that 
which  is  the  breach  of  no  law,  cannot  be  sin ; 
for  sin  is  a  transgression  of  the  l(n:\  If  then  we 
are  forbidden  to  commit  sin,  it  must  be  by  a  law  that 
is  now  in  force  ;  and  if  every  sin  be  a  breach  of  it,  no- 
thing short  of  perfect  obedience  can  be  required  by  it. 
Consequently,  nothing  can  be  accepted  as  righteous- 
ness by  our  eternal  Judge,  but  sn   obedience  in  iaI' 


ti4  OJ  GKACE,  AS  IT  KEIGNS 

respects    complete ;    perfect  obedience,  cither  per- 
formed by  us," or  imputed  to  us.* 

*  To  obviate  objections,  and  to  enforce  ray  argument,  I  will 
introduce  a  paragraph  or  two  from  a  late  excellent  writer; 
v.ho,  when  touching  upon  this  subject,  obserres  :  "  They,"  ti)e 
Arminians,  **  strenuously  maintain,  that  it  would  be  unjust  in 
God,  to  require  any  thing  of  us  beyond  our  present  power  and 
ability  to  perform  ;  and  also  hold,  that  we  are  now  unable  ta 
perform  perfect  obedience,  aud  tliat  Christ  died  to  satisfy  for 
the  imperfections  of  our  obedience,  and  has  made  way  that  our 
imperlect  obedience  might  be  accepted  instead  of  perfect ; 
wherein  they  seem  insensibly  to  run  themsel.  es  into  the  gross- 
est inconsistence.  For  they  hold.  That  God  in  m^cy  to  man- 
kind has  abolished  that  rigorous  constitution,  or  lam  that  thetf 
Tiere  under  originally ;  and^  instead  of  it  has  introduced  a  more 
mild  constitution^  and  put  us  under  a  new  larv^  nhich  requires 
no  more  than  imperfect^  sincere  obedience^  in  compliance  nith 
our  poor,  injirm,  impotent  circumstances  since  the  fall 

•'  Now,  how  can  these  things  be  made  consistent?  I  would 
ask,  What  law  these  imperfectiona  of  our  obedience  arc  a  breach 
of?  If  they  are  a  breach  of  no  law  that  we  were  ever  under, 
then  they  are  not  sins.  And  if  they  be  not  sins,  what  need  oC 
Christ's  dying  to  satisfy  for  them  ?  But  if  they  are  sins,  and  the 
breach  of  some  law,  what  law  is  it  ?  They  cannot  be  a  breach 
of  their  new  law  ;  for  (according  to  their  principles)  that  re- 
quires no  other  than  imperfect  obedienco,  or  obedience  with 
imperfections  :  and,  therefore,  to  liave  obedience  attended 
with  imperfections  is  no  breach  of  it ;  for  it  is  as  much  as  it 
requires.  And  they  cannot  be  a  breach  of  their  oWlaw  ;  for  that, 
they  say,  is  entirely  abolished,  and  we  never  were  under  it. — 
They  say,  it  would  not  be  just  in  God  to  require  of  us  perfect 
obedience,  b«>cause  it  would  not  be  just  to  require  more  than  we 
can  perform,  or  to  punish  us  for  failing  of  it.  And,  therefore, 
by  their  own  scheme,  the  imperfections  of  our  obedience  do 
not  deserve  to  l)e  punished.  What  need,  therefore,  of  Christ's 
dying  to  satisfy  for  tliem  ?  What  need  of  his  suffering,  to  satis- 
fy for  that  which  is  no  fault,  and,  in  its  own  nature,  deserves  no 
suffering?  What  need  of  Christ's  dying  to  purchase  that  orr 
imperfect  obedience  should  be  accepted,  wlien,  according  to 
Uieir  scheme,  it  would  be  unjust  in  itself  that  any  other  obedi- 
eiioc  than  imperfect  should  be  required?     What  aced  oV 


IN  OFR  JUSTIFICATION.  151 

Nor  are  we  accepted  of  God  on  account  of  any  holi- 
ness wrought  in  us  by  the  Holy  Spirit ;  or  of  any 
good  works  performed  by  us  through  the  assistance 
of  divine  grace  after  regeneration.  For  however  at- 
tained or  performed,  if  it  be  ours  by  way  of  inherency, 
it  comes  under  the  denomination  of  our  owt  rig-hc- 
eousnc^s.  But  all  our  own  righteousness  is  extreme- 
Christ's  dying  to  make  way  for  God's  aecepting  such  an  obedi- 
ence, as  it  would  be  unjust  in  hiin  not  to  accept  ?  Is  there 
any  need  of  Christ's  dyin^  to  prevail  with  God  not  to  do'unright- 
eousljr  ?— If  it  be  said,  That  Christ  died  to  satisfy  that  old  law 
for  «s,  that  so  rve  might  not  be  under  it,  but  that  there  might  be 
room  for  our  being  vnder  a  milder  law  :  Still  I  would  inquire, 
What  need  of  Christ's  dyiug  that  we  might  not  be  under  a  law, 
which,  by  their  principles,  it  would  be  in  itself  unjust  that  we 
should  be  under,  whether  Christ  had  died  or  no  ;  because,  in 
our  present  state,  we  are  not  able  to  keep  it  ? 

'*  So  the  Arminians  are  inconsistent  with  themselves,  not  on- 
ly in  what  they  say  of  the  need  of  Christ's  satisfaction,  to  atone 
for  those  imperfections  whicli  we  canflot  avoid  ;  bat  also  in  wliat 
they  say  of  the g^race  of  God,  granted  to  enable  men  to  perform 
the  sincere  obedience  of  the  new  law.  They  grant  that  by  rea- 
son of  original  sin,  we  are  vtterly  disable^dfor  the  performance 
of  the  condition,  without  newgracefrmn  God.  But  they  affirm, 
that  he  gives  such  grace  to  aU,  by  which  the  performance  of  the 
condition  is  trtily  poisiblc  ;  undthat  upon  this  ground  He  may 
and  doth  most  justly  require  it. — If  they  intend  to  speak  pro- 
perly, by  grace  they  must  mean  that  assistance  which  is  of 
grace,  or  of  free  favour  and  kindness.  But  yet  they  speak  of 
it,  as  very  unreasonable,  unjust,  and  cnicl,  for  God  to  require 
that,  as  the  condition  of  pardon,  that  is  become  impossible  by 
original  sin.  If  it  be  so,  what  grace  is  there  in  giving  assist- 
ance aud  ability  to  perform  the  condition  of  pardon  ?  Or  why 
is  that  called  by  the  name  o^gra^e,  that  is  an  absolute  debt, 
which  God  is  bound  to  bestow,  and  which  it  would  be  uujust 
and  cruel  in  him  to  withhold;  seeing  he  requires  that,  as  the 
condition  of  pardon,  which  we  cannot  perform  without  it  ?" — 
See  that  mastetly  work  entitled,  A  careful  a;id  strict  Inquiry 
into  the  modem  prevailing  Nations  of  that  Freedom  of  fVill^ 
which  is  supposed  to  be  essential  to  Moral  Agency,  Part  III 
-Sect.  ill.     Bj  Mr.  Jonathan  Edwards. 


t^S  TiT  CRACr,  AS  TT  RriGS^S 

ly  imperfect,  and  is  therefore  entirely  excluded.— 
This  appears  from  hence.  All  righteousness  con- 
sists, either  in  habit,  or  in  act ;  either  in  principle,  or 
in  practice.  Now  if  our  external  obedience  to  the 
commands  of  God  be  not  our  own  righteousncsn', 
there  is  no  such  thing;  and  so  the  phrase,  as  used 
in  the  sacred  writings,  must  be  entirely  destitute  of 
.all  propriety.  As  to  the  principle  of  all  obedience, 
what  is  it  but  the  love  of  God  ?  This  is  purity  of 
heart;  this  is  true  holiness.  And  though  this  hea- 
venly aflection  be  not  natural  to  nKin,  hut  a  fruit  of 
the  Spirit ;  yet  it  is  included  under  the  general  idea  of 
our  own  righteousness.  For  there  is  no  such  thing  as 
righteo\isness,  or  moral  goodness,  where  God  is  not 
the  object  of  supreme  affection  ; — where  our  Maker 
is  not  sincerely  loved.  A  rational  creature  who  does 
not  love  the  infinitely  amiable  Jehovah,  far  from  hav- 
ing anything  that  may  be  called  righteousness'^  is  ac- 
tuated by  the  temper,  and  bears  the  very  image  of  Sa- 
tan :  For  where  divine  love  has  no  place  in  the  heart, 
the  dispositions  of  the  mind  arc  entirely  sinful,  and 
the  whole  conduct  a  direct  opposition  to  the  revealed 
will  ©f  God.  Consequently,  if  nothing  be  worthy  the 
name  of  righteousness,  where  the  love  of  God  has  no 
influence  ;  and  if  alf  our  own  obedience  be  excluded, 
in  the  article  of  justification  ;  all  that  holiness,  and  all 
those  duties  which  follow  regeneration  and  are  per- 
formed by  the  assistance  of  the  Holy  Spirit,  must  be 
totally  set  aside,  as  to  that  important  affair.  Accord- 
ing to  those  words  :  By  grace  ye  are  saved — not  of 
works.  What  works  ?  those  to  which  they  were  ere- 
ated  in  Christ  Jesusy  and  in  which  God  ordained  that, 
they  should  walk.'* — Hence  the  apostle  very  evidently 
distinguishes  between  that  righteousness  bv  which 
he    vras   justified,  in  which    also   ho    desired    to   be 

*  Eph.  u.  8,  9,  10 


IN  OVR  JUSlTPICATiOy,  153 

found,  and  all  his  own  righteous  deeds,  .ind  be 
found  in  Him  not  having  mine  onvn  righteousness^ 
which  is  of  the  law  ;  but  that  ivhich  is  through  the 
faith  of  Christ,  the  righteousness  which  is  o/'God  by 
faith.*  Nor  can  any  man,  with  the  least  shadow  of  rea- 
son, suppose,  that  the  apostle  ever  imagined  himself 
to  have  attempted  that  holiness,  or  to  have  performed 
those  good  works,  included  underthe  general  phrase 
Ms  own  righteousness  :  without  the  divine  assistance. 

To  assert  that  our  own  righteousness  is  the  con- 
dition of  justification,  is  to  confound  the  two  opposite 
covenants  of  works  and  grace.  What  was  the  co- 
venant of  works  ?  Was  it  not  a  constitution  which 
required  personal  obedience,  as  the  condition  of 
life,  and  promised  acceptance  with  God  on  the  per- 
formance of  that  condrtio'n  ?  This  was  the  tenour 
of  it,  and  in  this  its  distinguishing  natuie  consisted. 
Whatever  co\'enant  therefore  proceeds  on  the  same 
terms,  whether  expressed  or  implied,  is,  however 
it  may  be  varied  in  other  respects,  a  covenant  of 
works.  As  in  th«  renewal  of  the  first  promise  con- 
cerning the  Messiah,  in  which  the  essence  of  the 
covenant  of  -grace  was  contained  ;  though  the  sove- 
reign Dispenser  of  all  good  was  pleased  to  vary  his 
language,  and  to  exhibit  his  mercy  in  different  views 
under  the  Patriarchal,  Mosaic,  and  Christian  tlis- 
pcnsation  ;  yet,  in  substance,  it  was  always  the  same  : 
so,  whatever  variations  we  may  suppose  to  have  tak- 
en place,  respecting  the  covenant  of  works,  while 
its  grand  characteristic.  Do  this  and  live,  is  re- 
tained, it  is  nevertheless  the  same  covenant. 

To  set  the  point  in  a  cleared  light,  be  it  observ- 
ed ;  That  our  first  parents  before  the  fall  were  un- 
der  the    covenant   of  works  :    and,    supposing  the 

•  Philip,  iii.  9. 
O 


154l  OF  GRACE,   AS  IT  iii:iG:<s 

condition  of  it  had  been  performed,  they  v/ouW 
have  liad  a  right  to  life,  and  would  have  enjoyed 
the  promised  blessing.  Now  though  the  enjoy- 
ment of  life  was  suspended  on  the  i>erforniance  of 
perfect  obedience,  yet  that  was  easier  to  them  in  their 
primitive  state,  tliat  the  least  supposed  condiiion 
would  be  to  us  in  our  fallen,  corrupted  state.  And, 
how  great  soever  the  disparity  was,  between  the  obe- 
dience prescribed  and  the  blessing  promised  ;  yet,  had 
the  condition  been  performed,  and  life  enjoyed  in  con- 
sequence of  it,  the  iiappy  state  would  have  been  pos- 
sessed, not  as  a  gift  of  grace,  but  as  a  renoard  oy  pac- 
tional debt*  Nor  would  it  have  been  of  grace  at  all, 
in  that  sense  in  which  the  sacred  writers  us*  the  term 
"when  treating  about  the  justification  of  sinners. 

But  supposing  the  condition  of  that  covenant  had 
been  performejd  by  our  first  father,  and  that  life  had 
been  enjoyed  by  him  as  the  >reward  of  his  own  obe- 
dience :  how,  or  by  what  means,  could  he  have  per- 
formed it  ?  ^Y  that  power  and  rectitude  with  which 
his  nature  v/as  endued.  But  who  gave  him  that  power 
and  rectitude  ?  Who  endued  him  with  holy  qualtiies, 
and  fitted  him  for  such  obedience  ?  Who  maintained 
those  moral  abilities,  aid  preserved  him  in  existence 
itself?  The  answer  is  obvious.  It  is  plain,  however, 
that  his  being  furnished  with  sufficient  capacities,  and 
having  them  preserved  by  the  Lord  his  Maker,  would 
not  have  prevented  the  reward  from  being  by  works. 
Lifii  would  still  have  been  by  the  legal  covenant ; 
and  entirely  opposite,  therefore,  to  that  way  of  justifi- 
cation wliich  is  revealed  in  the  gospel. 

V..,.  fuittier  to  evince  the  truth  and  confirm  the  ar- 

nt»  it  m  ly  be  observed  ;    That  the  covenant  of 

ki  itself  did  not  require,  even  from  innocent  Ad- 

•  ) ,  v.he  performance  of  its  condition  by  a  power  inde- 

*  Rom.  iv.  4. 


m  OUR  jusTirx€ATioi?.  155^ 

pferident  ort'divine  assistance.  Nor  could  it,  consistent 
with  the  nature  of  a  dependent  being,  as  maniii  his 
^st  estate,  and  every  mere  creature,  must  necessari- 
ly be.  For  conversion  is  as  nriuch  owing  to  a  di- 
vine power,  as  creation  itself.  Those  holy  qualities, 
therefore,  with  which  man  was  at  first  enduea,  could 
no  otherwise  be  maintained,  than  by  a  continual  di- 
vine influence  from  his  Creator  and  Preserver.  For 
if  divine  ajyency  bt  necess^iry  to  a  continuance  in  mere 
existence,  it  must  certainly  be  allowed  necessary  to 
an  hoiy*  and  huppy  existence  ;  such  as  our  original 
parents  would  ur.doubtedly  have  enjoyed,  had  they 
continued  in  a  state  of  innocence.— It"  then  we  tilk  of 
terms  and  conditions,  respecting  the  covenant  of 
grace  ;  the  question  is  not,  Whether  they  be  great 
or  small,  hard  or  easy?  but.  Whether  properly  speak- 
ing, there  be  any  condition  at  all,  to  be  performed  by 
the  sinner,  in  order  to  obtain  acceptance  with  God  ? 
And,  Whether  a  supposition  of  any  such  thing  does 
not  annihilate  the  radical  difference  between  the  cove- 
nant of- works,  and  the  covenant  of  grace  ?* 

*  If  the  corenant  of  grace  be  duly  considered,  it  will  appear 
that  the  executioa  of  it,  and  the  final  hapoiness  of  the  cove- 
nantees, do  not  depend  cmi  the  proper  exercise  of  the  human 
will,  or  on  any  condition  to  he  performed  hy  man  :  that  cove- 
nant, having  all  its  virttse  and  benign  efficacy  from  the  author- 
ity,  love,  and  faithfulness  of  God  himself.  This  glorious  con- 
siitaiioii  consists  of  absolute  promises.  Eph.  ii.  12.  Jer.  xxxi. 
31—34.  Heh.  viii.  10,  11,  12.  Nor  is  there  any  thing  like  a 
condition,  which  is  not  contained  in  the  promises  themselves". 
Those  persons,  therefore,  must  acta  very  injudicious  part,  who 
endeavour  to  explain  the  nature  of  this  divine  covenant,  by 
considering  the  propeities  of  those  compacts  which  are  common 
among  men.  For  in  so  doing  they  entirely  obscure  the  ^lory  of 
sovereign  grace,  and  leave  the  awakened  sinner  destitute  of  all 
hope.  See  Dr.  Owen's  Theologoumena,  L.  iii.  C.  1.  Witsu 
O  Econ.  F(zd.  L.  iii.  C.  1.  ^  8 — 18.  Jcta  S_y7iod.  Dordrech. 
Eafi  iii.  p.  312.  Hoornbbekii  Summa  Controvers,  L.  x.  p.80-7 


156  OF  GRAGB,  A3  IT  REI3NS 

If  then  the  subject  of  justification  be,  in  himsclt) 
ungodly  ;  if  the  supreme  Governour  of  the  world 
neither  will,  nor  can,  justify  any.  without  a  perfect 
righteousness  ;  and  if  such  a  righteousness  cannot 
possibly  be  found  in  our  own  performances,  nor  iu 
fiiith  itself,  nor  in  any  of  the  graces  or  fruits  of  the 
Holy  Spirit  ;  it  is  absolutely  necessary  that  right- 
eousness wrought  out  by  a  substitute,.  sJiould  be 
imputed  to  us,  or  placed  to  our  account.  Where, 
then,  where  but  in  the  Jiniskcd  work  of  Jesus 
Christ  shall  we  find  this  vicarious  righteousnea  ? 
Yes,  the  spotless  obedience,  the  bitter  sufferings, 
and  the  accursed  death  of  our  heavenly  Surety,  con-p 
stitute  the  very  righteousness  by  which  sinners  are 
justified  before  God.  That  amazing  work  which 
the  incarniite  Son  completed  when  he  expired  on  a 
cross,  is  the  grand  requisite  for  our  justificaton 
before  the  heavenly  tribunal.  To  this,  and  to  this 
only,  the  eternal  Sovereign  has  respect,  when  he 
pronounces  the  sinner  just,  and  acquits  him  in  judg- 
ment. Hence  we  are  said  to  be  made  righteous  by 
the  obedience  of  Christ,  ond  te  be  justified  by  his 
blood.  This  blood  being  shed,  and  that  obedience 
being  performed  by  our  divine  Substitute,  on  the 
sinner's  behalf  and  in  his  nature ;  are  placed  to  his 
account  as  fully  and  as  much  to  his  advantage,  as 
if  he  had  in  his  own  person  underwent  the  suffer- 
ings and  performed  the  obedience. — The  sufferings 
of  the  holy  Jesus,  those  dreadful  sufferings  of  the 
Sod  of  God  and  Lord  of  Glory,  considered  in  con- 
nection with  his  consummate  obedience  to  the  pre- 
ceptive  part  of  the  law,  which,  for  the  superexcel- 
lency  of  it>  is  called    the   righteousness  of  G0I> 

these,   including  all  that  the  righteous  but  broken 

law  requires,  being  accepted  by  the  Judge  and  im- 
puted to  sinners,  are  the  united  cause  aiid  the  only 
ground  of  their    full   dischnvrre.      This — let  nie  ii> 


IN'  OUK  JITSTIFICAXlOif.  167 

4ulgc  the  pleasing  idea,  and  repeat  tiic  precious 
truth this,  without  any  addition  of  any  sort  what- 
ever, is  that  work  for  the  sake  of  which  the  wretch- 
ed sinner  is  pronounced  just  and  adjudged  to  life, 
by  Him  who  is  of  fiurer  eyes  than  to  behold  biiqui- 
ty.  By  this  obedience  the  law  is  honoured,  and 
eternal  justice  completely  satisfied.  Jehovah  de- 
clares himself  well  pleased  with  it,  and  treats  as 
his  children  all  those  that  are  found  in  it. 

That  we  are  not  justified  by  a  personal,  but  by 
an  imputed  righteousness,  appears  from  the  scrip- 
ture with  superior  evidence.  There  the  doctrine 
is  taught  in  the  plainest  terms  :  there  the  important 
truth  is  set  in  the  strongest  light-  It  was  in  this 
way,  that  Jeliovah  justified  the  Father  of  the  faith- 
ful  J  to  the  consideration  of  which  notable  example 
of  divine  grace  a,id  free  acceptance,  Paul  referred 
his  Jev/ish  brethren  for  their  conviction,  and  for  the 
instruction  of  all  who  should  at  a.ny  time  inquire 
after  the  methods  of  grace. — Abraham  was  the  re- 
nowned progenitor  of  the  Israeiitish  nation  :  and  he 
was  honoured  with  that  exalted  character,  the 
FRIEND  OF  God.  His  resignation  and  faith,  his 
obedience  and  piety,  stand  on  everlasting  record. 
Few,  among  all  the  sahus,  ever  manifested  so  cheer- 
ful a  submission  to  the  divine  will,  or  so  unreserved 
a  confidence  in  tlie  divine  promise.  No  sooner  did 
*he  true  God  signify  his  will  to  Abraham.,  that  he 
should  leave  his  native  country  and  his  father's 
house,  than  he  obeyed ;  and  went  out,  not  knoiving 
Tji'Uther  he  nuent,*  No  sooner  did  the  Great  Pos- 
sessor of  heaven  and  earth  intimate  his  sovereign 
pleasure,  that  he  should  sacrifice  his  only  son,  his 
Isaac,  whom  he  loved,  than  he    readily  subaiitted; 

'^  Gen.  xii.  1.     Heb.  x5  &~ 
02 


158  OP    aRi.CE,    AS    IT   REIGNS 

though  the  heavenly  mandate  was  quite  unprece- 
dented, and  the  thought  of  performing  it  enough, 
one  would  think,  to  astonish  and  confound  him. 
Yet  these  acts  of  obedience,  though  highly  pleasing 
to  God,  and  such  as  will  be  had  in  everlasting  re- 
membrance, were  neither  the  cause,  nor  the  condi- 
tion, of  his  justification.  They,  indeed,  afforded 
the  noblest  testimony  that  his  faith  was  genuine, 
and  his  piety,  real ;  and,  in  that  sense,  he  was  jusr 
ti/ied,  or  declared  righteous,  by  his  ivorks,*  But 
they,  were  far  from  being  placed  to  his  account  in 
the  article  of  divine  acceptance.  For  if  Abraham 
'VDere  justijied  by  his  own  7uorks,  though  amazingly 
great,  and  in  one  instance  quite  unparalleled  ;  /le 
hath  whereof  to  g/ory^  in  comparison  with  others, 
who  come  far  short  of  that  elevated  pitch  of  obedi-- 
cnce  to  which  he  arrived.  But  though  he  might? 
on  that  supposition,  have  gloried  before  his  fellow 
creatures,  y.et  not  before  God.  F:or  what  saith  the 
scrl/iture  ?  Abraham  believed  the  promise  of  God^ 
concerning  the  Messiah  and  the  worJc  to  be  accom- 
plished by  him,  and  it  was  counted  unto  him  for 
righteousness.  Nor  was. the  method~-of  divine  pro- 
ceeding, m  the  justification  of  this'  illustrious  pa- 
triarch, any  way  singular.  In  this. respect  he  had 
no  exclusive  privilege.  For  it.  is  added,  J\fow  it 
i9as  not  written,,  in  the  ancient  scriptures,  ybr  his 
aake  alo7ic,  that  i(,  the  work  of  a  dying  and  rising 
Redeemer,  was  i7fifi7ited  to  him ;  but  for  us  also, 
whether  Jews  or  Genti'es,  to  whom  it  shall  be  im- 
fiutedi  if  we  believe  07i  Him  that  raised  up.  Jesus  our 
Lord  from  the  dead.  For  they  which  be  of  fait hy 
are  blessed  with  faithful  Abraham.-\ Now  if  a  per- 
son of  such  victorious  faith,  exalted  piety,  and- 
amazing  obedience    as   he    was,   did  dot  obtain   ac- 

*  James ii.  21-25.  f  Rom.  iv.  2,  3,  22, 23, 24.  Gal.  iii.  6,  7, 8,  9 


IK  OVR  JUSTIFICAliOir.  159^ 

ceptance  Avith  God  on  account  of  his  own  duties', 
but  by  an  imputed  rightcoutness ;  who  shall  pre- 
tend to  an  interest  in  the  heavenly  blessing,  in  vir- 
tue of  his  own  sincere  endeavours,  or  pious  per- 
formances ? — performances  not  fit  to  be  named,  in 
comparison  with  those  that  adorned  the  conduct 
und  character  of  Jehovah's  frie.nd. 

The  apostle  having  shown  in  what  way  the  Fa- 
*ther  of  the  chosen  tribes  was  justified  before  the 
King  immortal  ;  and  having  intimated,  that  the 
patriarch  was  considered  as  an  ungodly  person,  as 
one  who  had  no  good  ivork^y  when  the  Lord  impu- 
ted righteousness  to  him,  in  order  to  his  final  ac- 
ceptance j  to  illustrate  and  confirm  the  momentous 
truth,  he  presents  his  reader  with  a  description  that 
David  gives  of  the  truly  ble?=sed  man.  And  hovr 
does  the  royal  Psalmist  describe  him?  To  what 
does  he  attribute  his  acceptance  with  GodC  to  an 
inherent,  or  t®  an  imputed  righteousness  ?  Does 
he  represent  him  as  attaining  the  happy  state,  and 
as  enjoying  the  precious  privilege  in  consequence 
of  performing  sincere  obedience,  and  of  keeping 
the  law  to  the  best  of  his  power?  No  such  thin^.. 
His  words  arc,  Biessrd  are  i.hey  whose  iniquities  are- 
forgiven  and  whose  sins  are  covered.      Blessed  is  the 

man  to  nvhom  the  Lord  will  not  impute  sin. The 

blessed  man  here  described  as  one  who  is,  in  him- 
self, a  polluted  creature,  and  a  guilty  criminal.  As 
one  who,  before  grace  made  the  difference,  was  on 
a  level  with  the  rest  of  mankind  ;  equally  unworthy 
and  equally  wretched :  and  the  sacred  penman  in- 
forms us,  that  all  his  blessedness  arises  from  an 
imputed  righteousness.  For  what  else  can  be  in- 
tended by  those  remarkable  words,  with  which  he 
imroduces  the  evangelical  declaration?  Even  as^ 
David  describeth  the  blessedness  of  the  man — what  man  ? 
Why  he  to    whom  the  Ljord  imputcth   righteouenes:} 


160  OF  GRACi:,  AS  li  KE-IG.NS 

%L>ithout  ivorks.*  The  righcousness  here  intended 
cannot  be  understood  of  a  person's  own  obedience ; 
because  it  is  expressly  said  to  be  without  ivorks.  His 
own  virtues  and  duties,  however  excellent,  contribute 
nothing  toward  it.  No  ;  it  is  perfect  in  itself,  and  en- 
tirely detached  from  every  thing  which  he  either  has 
done,  or  can  do. — The  phraseology  of  the  inspired 
writer  is  very  remarkable.  He  does  not  only  speak 
of  blessedness,  as  the  result  of  an  imputed  righteous- 
ness ;  but  he  describes  the  obedience  which  is  thus^ 
applied  to  the  sinner,  as  being  ivUhout  works.  This 
he  does,  more  strongly  to  assert  the  truth  he  defends, 
and  more  effectually  to  secure  the  honour  of  grace. 
J^ig/iteDus?iess  irnliutcd :  righteous'aess  without  the 
law  :  righteousntsis  without  works.  Such  was  the  lan- 
guage of  Paul ;  such  was  the  doctrine  that  he  preach- 
ed ;  and  such  was  the  faith  of  the  primitive  church.— 
Now,  alss,  the  phrases  are  cashiered  as  obsolete,  and 
are  become  offensive ;  so  otfensive,  that  their  frequent 
use  is  considered,  by  the  generality  of  those  who  call 
themselves  christians^  as  a  certain  indication  of  an  en- 
thusiastic turn  of  mind.  And,  as  the  language  is  dis- 
approved by  multitudes  in  the  present  age ;  so  the  sen- 
timent expressed  by  it  is  discarded  with  contempt,  as 
offering  an  insult  to  common  sense.  But,  however 
much  the  doctrine  of  imputed  righteousness  may  be 
despised  as  absurd,  or  abhorred  as  licentious,  by  any  cf 
our  modern  professors ;  it  is  evident  that  the  great 
apostle  considered  it  as  intimately  connected  with  the 
happincssof  mankind, and  esteemed  the  blessing  as  the 
only  solid  basis  of  all  our  hope,  and  of  all  our  comfort. 
Having  seen  what  Paul  says  concerning  the  jus- 
tification of  Abraham,  and  the  application  he  makes- 
of  that  description  which  David  gives  of  the  bless- 
ed  man  ;    let  us    now  consider,  what  was  the  foil!!-.- 

*  Rom.  iv.  5,  6,  7,  8. 


IN  OUR  JUSTIFICATION,  1-65 

dutioh  of  his  own  hope  of  eternal  felicity,  and  on 
M  hat  righteousness  he  relied.  Of  these  particulars 
the  infallible  teacher  informs  us  in  the  following  pas- 
sage :  Yeaj  doubtlessy  and  I  count  all  things  but  iocS, 
for  the  excellency  of  the  kno^vledge  %f  Christ  Jtsua 
?nt/  Lord.  For  lohom  I  have  suffered  the  Ic&s  of  all 
thingsy  and  do  count  them  but  dung  that  Itnaij  win 
Christy  and  be  found  iri  Him  :  not  having  mine  own 
righteousneesy  which  is  of  the  law^  but  that  which  is 
through  the  faith  of  Christy  the  righteousness  which 
is  of  God  by  faith.  In  this  context  the  apostle  re- 
lates his  own  experience.  In  these  words  he  de- 
clares what  was  the  frame  of  his-  mind,  and  what 
were  his  views  with  regard  to  the  doctrine  of  justifi- 
cation. Here  he  presents  himself  as  a  guide  and  a 
pattern  to  all  that  inquire  the  way  to  happiness. 

Let  us  attend  to  his  words,  and  a  little  more  par- 
ticularly consider  their  import.  Yea  doubtless;  t 
affirm  It  with  the  utmost  confidence,  and  am  deter- 
mined to  abide  by  it ;  that  /  count  all  things ;  my 
biith-privileges,  and  pharisaical  zeal  ;  my  submis- 
sion to  ceremonial  rites,  and  performance  of  m.oral 
duties  ;  these,  all  these  I  esteem  but  loss.  Nor  do 
I  only  reject  all  my  duties  before  conversion;  but 
also  whatever  I  now  have,  and  all  that  I  now  per- 
form, I  count  as  of  worth  in  the  grand  article  of  di- 
vine acceptance.  These,  though  highly  ornamen= 
tal,  useful,  and  excellent,  when  standing  in  their 
proper  places  and  referFed  to  suitable  ends ;  are  lit- 
tle, are  nothing,  are  loss  itself,  compared  with  the 
excellency  of  the  knowledge  of  Christ  Jesus  wy  Lord, 
Yea,  such  is  the  love  that  I  have  for  my  Saviour, 
and  such  the  dependence  I  place  on  his  righteous- 
ness, that  for  his  sake  /  have  cheerfully  suffered  the 
ie'ss  of  all  things  which  once  I  so  highly  valued. 
.■^*:d  1  do  vdth   the   g.reate5t  deliberation  again  de- 


14S^  OF  GSACE,  JL5  IT  KEI6K5 

olare,  in  the  presence  of  Him  who  seaiches  the  heart  i 
that  I  count  them  vile  as  the  offals  which  are  thrown 
to  the  dogs,  and  loathsome  as  dung  which  is  cast 
out  of  sighti  Such  is  the  worth  of  my  own  per- 
formances, and  such  my  estimate  of  them,  if  set 
in  competition  with  the  work  of  Jesus,  or  presum- 
ingf  to  stand  in  the  place  of  his  righteousness.  Now 
therefore  it  is  my  chief  desire  and  supreme  concern 
that  I  may  ivin  Chrht,  who  is  able  to  supply  every 
want,  and  to  render  me  completely  happy.  That, 
when  the  Judge  ascends  the  throne,  at  the  last  tre- 
mendous audit;  when  all  nations  shall  appear  be- 
fore Him,  and  when  none  but  the  perfectly  right- 
eous are  able  to  stand,  I  may  de  found  in  Him  the 
Beloved,  as  the  Lord  my  righteousness.  Then  im- 
partial justice  must  entirely  acquit,  and  immaculate 
holiness  completely  approve.  Would  you  know 
more  particulaily  what  I  mean  by  hein^J'ound  in  Him  ? 
It  is,  my  not  huviyig^  not  depending  upon,  or  so 
much  as  once  mentioning  mir.e  r.wn  righteousness 
ivhich  is  of  the  laiv  ;  the  holy  qualities  I  now  pos- 
sess, and  the  righteous  deeds  I  have  performed  in 
obedience  to  the  law,  as  the  rule  of  conduct,  and  by 
the  influence  of  grace,  as  the  principle  of  spiritual 
life.  But^  beinf*-  adorned  with  and  relying  upon  that 
righteousness  tvkich  is  through  the  faith  of  Christ  ; 
which  was  finished  by  Kim,  is  revealed  in  the  gospel,, 
and  received  by  faith — Even  that  obedience  which, 
being  performed  by  the  incarnate  Son,  is  dignified 
with  every  excellence,  and  bears  that  exalted  cha- 
ractcr^  The  righteousness  of  God  by  faith. 

On  this  instructive  and  very  important  passage  I 
would  further  observe,  that  the  manifest  design  of 
the  sacred  penman  is  to  show  what  that  is  in  which 
a  sinner  may  safely  confide,  and  what  is  a  warrant- 
able ground  of  rejoicing.     He   intimates  that  there 


IN  OUR  .je€XWICATIOK.  163 

can  be  no  confidence  toward  God,  no  acceptance 
with  him,  and  consequently  no  cause  of  spiriiuafl 
ioy,  without  a  righteousness  :  for  condemnation  an4 
wrath  must  be  our  portion,  if  we  appear  in  our  sins 
before  the  righteous  Judge.  He  further  suggests, 
that  there  is  a  two-fold  righLeousness.  The  one,  he 
calls  our  own  ;  and  informs  us  it  is  of  the  laiv.  The 
other,  he  describes  as  through  the  faith  of  Christ  ; 
and  this  he  characterises,  The  righteousness  of  God. 
These,  he  signifies,  are  entirely  distinct,  and  far 
from  having  a  united  influence  in  procuring  our 
justification  :  so  far  fiom  it,  that  they  are  opposite 
and  absolutely  inconsistent,  as  to  any  such  purpose. 
In  reference  therefore  to  acceptance  with  the  Most 
High,  he  who  embraces  the  one,  must  reject  the 
other;  and  on  the  one  or  the  other  ail  mankind  de- 
pend. He  also  informs  us,  with  all  the  fervour  of 
holy  zeal,  and  in  the  most  emphatical  manner,  which 
of  these  obtained  his  regard  and  supported  his  hope  ; 
Tr-as  the  ground  of  his  confidence  and  the  source  of 
his  joy.  How  much  soever  the  judaising  teachers, 
of  whom  he  speaks  in  the  beginning  o<  the  chapter, 
might  confide  in  the  fie sh-^  or  depend  on  their  own 
duties ;  he  was  determined  to  adopt  a  very  different 
method,  and  to  seek  for  acceptance  in  a  contrary- 
way.  Having  warned  them  of  their  danger  and 
guarded  the  Philippians  against  their  destructive 
mistakes;  he  declares  that  the  righteousness  which 
lie  esteer«ed  sufficient  was  not  Ids  own;  was  not  of 
the  laiv  ;  but  a  gift  of  grace,  and  through  the  faith 
of  Christ.  Even  that  obedience  which  our  Lord 
performed  in  the  capacity  of  a  surety ;  which  is 
^without  ivorks  and  ivtthout  the  law ;  was  the  ob- 
ject of  his  dependence,  and  in  that  only  he  gloried. 
But  to  all  that  is  included  under  the  phrase,  his 
ozsn  righteousness,  when   he   considered   the  purity 


164  07  GJiACty  A3  IT  REIGNS 

cf  divine  law,  the  majesty  of  the  eternal  Judge,  and 
that  he  must  soon  stand  before  him,  he  accounted  it 
cf  no  avail.  Under  such  a  consideration,  he  re- 
jected it  with  disdain,  and  poured  the  utmost  con- 
tempt upon  it,  calling  it  loss  and  dung-.  Such  ^yas 
the  experience,  and  such  was  the  hope  of  that  won- 
derful man,  whose  apostolic  gifts  and  christian 
graces,  whose  ministerial  usefulness  and  exemplary 
conduct,  rendered  -him  an  eminent  blessing  to  the 
world,  and  an  honour  to  the  ^reat  Redeemer's 
cause. 

Many  are  the  arguments  which  might  be  adduced 
from  the  unerring  word,  in  proof  of  this  capital 
doctrine  and  comfortable  truth  ;  but  I  shall  only  pre- 
sent my  reader  v,  ith  the  few  that  follow.  It  has  been 
been  before  proved,  that  the  subject  of  justification 
is  an  ungodly  person.  His  pardon  and  acceptance, 
therefore,  cannot  be  the  result  of  his  own  -obedience  : 
and  it  is  equiilly  clear,  that  as  ungodly  he  <:annot  be 
justified.  He  must  stand  right  in  the  eye  of  the 
law,  and  unreproveable  before  his  Judge,  before  he 
can  be  acquitted  in  judgment.  It  must,  consequent- 
ly, be  by  the  righteousness  of  another. 

But  what,  or  whose,  righteoT-isness  can  it  be  ? 
Not  the  obedience  of  our  fellow  mortals  who  are 
already  justified ;  that  Mould  be  to  adopt  the  ex- 
ploded doctrine  of  supererogation.  Not  the  sanc- 
tity of  angels ;  because  they  never  became  respon- 
sible for  us.  Not  the  essential  rectitude  of  the 
divine  nature  ;  for  that  is  absolutely  incommunica- 
ble. It  must,  therefore,  be  the  righteousness  of 
Christ  i  or  his  complete  conformity  to  the  holy  law, 
as  a  voluntary  substitute  for  the  ungodly.  Now,  in 
what  way  caw  his  obedience  be  applied  to  us,  except 
by  im/intation  ?  This  argument,  I  am  persuaded, 
will  remain  conclusive  till  it  be  proved  ;  either,  that 


IN    OUR  lUSTIFICATfON.  165 

the  slibject  of  justification  is  not  in  Iiimself  ungod- 
ly;  or,  that  the  Judge  of  all  the  earth  can  justify- 
without  a  righteousness*  The  former  is  expressly- 
contrary  to  the  divine  testimony,  and  the  latter  in- 
volves a  palpable  contradiction. 

Paul,  when  treating  about  our  awful  ruin  by  sin, 
and  our  wonderful  recovery  by  grace,  and  when 
professedly  handling  this  capital  doctrine  ;  inform* 
us,  That  Adam  was  a  ty^ie  of  him  that  was  to  comc^ 
even  of  the  Lord  Messiah.  He  forms  a  striking 
comparison  between  the  first  and  the  second  Adam ; 
between  the  disobedience  of  the  one,  and  the  obe- 
dience of  the  other,  together  with  the  effects  of 
each.  He  represents  Adam  as  a  public  person,  as 
constituted  the  federal  head  of  all  his  posterity ;  and 
Christ,  as  the  representative  of  all  the  chosen  seed. 
The  first  offence  of  the  former,  he  signifies,  was 
imputed  to  all  his  natural  offspring  ;  the  complete 
obedience  of  the  latter,  is  imputed  to  all  his  spiritual 
seed.  By  the  imputation  of  that  offence,  all  man- 
kind were  7nade  sinners ;  came  under  a  charge  of 
^uilt,  and  the  awful  sentence  of  condemnation  to 
eternal  death  :  by  the  imputation  of  tliis  obedience, 
all  that  believe  are  made  righteous  ;  are  acquitted 
from  every  legal  charge,  and  adjudged  to  eternal 
life.  And  as  it  was  one  offence,  of  one  man,  that 
brought  death  and  misery  on  all  the  human  race  :  so 
it  is  by  one  righteousness,  of  one  man,  even  of  the 
Lord  from  heaven  and  Jehovah's  Fellow,  that  spi- 
ritual life  and  eternal  happmess  are  introduced. 
According  to  that  saying,  Aa  by  one  offence,  judg- 
ment  came  upon  all  men  to  condemnation ;  even  «o, 
"by  one  righteousness,*  the  free  gift  come  ufion  all 
men  to  justification  of  life.       For   at   by   one   man^s 

■mk 

*  X)i  enos  dicmomatas, 
P 


166  OF  GRACE,  AS  If  REICX6 

disobedience  many  nvere  made  sinners  ;  ao  by  the 
obedience  of  one  ^hall  many  be  made  righteous*—^ 
That  the  one  oj^cncf,  and  the  difiobediencc  0/  one^  are 
fo  be  understood  of  Adam's  actual  transgression  of 
the  divine  law,  none  can  dispute.  By  his  first  in- 
iquitous act  and  bold  offence  many  were  7nade  dnners^ 
before  they  were  guilty  of  actual  transgression  ;  so 
Tnade  sinners  as  to  be,  on  principles  of  justice,  liable 
fo  condemnation  and  death.— -Nor  i«  it  conceivuble 
how  this  could  be,  except  by  imputation  ;  for  which 
imputation,  their  natural  relation  to  Adam,  and  his 
federal  relation  to  them,  were  a  sufficient  foundation, 
-—It  is  equally  evident,  that  the  one  righteousness  and 
the  obedience  of  o^z^are  ihe  complete  performance  of 
divine  precepts  by  our  Lord  Jesus  Christ  ;  his  actual 
conformity  to  the  holy  law.  This  the  antithesis  in  the 
text  requires  ;  this  the  scope  of  the  apostle's  reason- 
ing demands.  By  this  consummate  obedience  many  are 
made  righteous.  By  this  one  most  excellent  rz^'/j/c9«.s- 
ness^  all  that  believe  are  justified  and  entuled  to 
immortal  glory,  without  any  good  works  of  their 
own,  and  before  they  have  performed  any  acceptable 
duty.  Now,  in  whatever  way  the  first  offence  of  our 
original  parent  was  made  ours  to  condemnation  ;  in 
the  same  way  is  the  righteousness  of  his  glorious 
Antitype  made  ours  to  justification.  If  that  was  by 
imputation,  so  is  this. 

The  momentous  truth  for  which  I  am  pleading,  is 
emphatically  taught  in  the  following  nervous  pas- 
sage. He  hath  made  Him  to  be  sin  for  usy  who 
knciv  no  sin^  that  ive  might  be  made  tlif  righteous- 
ness of  God  in  Him.  Jlence  it  is  plain,  that  as 
Christ  the  surety  was  made  sin,  so  are  we  made 
righteousness  :  in  the  very  same  way  that  our  sins 
Were  made   his,   does    his   obedience   become  our? 

♦  Kom.  V.  18,  10. 


I.N   OUR  JUS'iinCATIOX.  167 

How,  then,  and  in  what  sense,  was  the  Holy  One 
of  God  made  sin  ?  By  being  puiiii,hed  for  it  ? 
No  :  for  He  was  made  that  sin  which  he  kneKv  not  : 
but  he  knew  by  painful  experience  what  it  was 
to  be  punished.  Besides,  he  could  not  have  been 
punished  for  sin,  if  lie  had  not  stood  guilty  in  the 
eye  of  the  law  ;  for  punishment  always  supposes 
guilty  either  personal  or  imputed.  A  person  may 
suffer,  but  he  cannot  be  /mnii/icd  without  a  previous 
charge  of  guilt  f  without  bemg  considered  as  the 
breaker  of  some  law  :  for  punishment  is  do  other 
than  the  evil  of  suffering,  inflicted  for  the  evil  cf 
sinning. — Was  he  made  sin  by  becoming  a  sacrijice 
for  it  ?  That  he  was  an  expiatory  sacrifice,  is  rea 
diiy  granted  ;  is  the  christian's  glory  :  but  that  this 
is  the  sense  of  the  phrase  may  be  jujtiy  questioned. 
l"or,  to  omit  other  considerations,  it  is  plain  from 
the  text,  that  he  was  made  that  sin  which  stands 
opposed  to  righteousness  ;  which  cannot  be  affirmed 
of  an  expiatory  sacrifice.  Nor  couid  he  have  been 
offered  as  an  atoning  victim,  without  having  sin 
transferred  to  him  prior  to  his  being  offered.  §o 
that  He  was  in  some  way  or  other  made  sin  before 
i.e  shed  his  blood  and  made  expiation.  Was  he 
then  made  sin  by  inhesion^  or  by  transfusion  ?  Was  it 
communicated  to  him,  so  as  to  reside  in  him  ?  The  idea 
is  absurd,  the  fact  was  impossible,  and  the  very  thought 
is  blasphemy. — It  remains,  therefore,  that  if  he  was 
made  sin,  that  sin  which  is  opposed  to  righteousness  ; 
it  must  be  by  imputation  *  This  was  the  way  in  which 
our  adorable  Sponsor  came  under  a  charge  of  guilt. 
Honce  it  follows, by  necessary  consequence,  according 
to  the  rule  of  opposition;  except  we  would  entirely  de- 

*  Non  pertropum  est  expUcandiim,  sed  retos  siimendnm  est, 
pro  ut  oppositio  inoiistrat.  V/ALTiij  Vide  Calovium  in  loc. 


iOS  O?  GKACE,    A3    IT    i;El(<;i»3 

stroy  the  apostle's  beautiful  antithesis,  and  the  whoJo 
force  of  his  argument ;  that  thoiic  who  are  truly 
righteous,  are  made  so  by  i7nputa(ion^  and  by  impu- 
tation only.  For  as  it  is  impossible  that  any  person, 
perfectly  innocent,  should  be  made  sin,  but  by  having 
the  sins  of  others  placed  to  his  account,  or  charged 
upon  him  in  a  judicial  way  ;  so  those  that  are  in. 
themselves  guilty,  Ciinnot  be  made  righteous  in  ano- 
ther, and  by  his  obedience,  without  having  it  imput- 
ed to  them.  As  the  blessed  Jesus  is  said  to  be 
made  sin,  so  we  are  said  to  be  made  righteousness. 
Strongly  implying,  that  it  was  not  by  any  criminal 
conduct  of  His  that  he  became  sin  ;  so  it  is  not  by 
any  pious  activity  of  ours  that  we  become  right- 
eous. As  it  was  not  on  account  of  any  evil  qua- 
lities infused,  that  He  was  treated  by  divine  jus- 
tice as  an  offender ;  so  it  is  not  in  virtue  of  any 
holiness  wrought  in  us,  that  we  are  accepted  and 
treated  as  righteous.  And  as  that  shi,  for  which 
the  condescending  Jesus  was  condemned  and  pu- 
nished, was  not  found  in  him,  but  charged  upon  him  ;. 
so  that  righteousness,  by  which  we  are  justified  and 
entitled  to  happiness,  is  not  inherent  in  us,  but  im- 
puted to  us. 

The  objections  also  with  which  the  apostle  meets, 
and  the  way  in  which  he  refutes  them,  when>  hand- 
ling the  doctrine  of  justification,  strongly  imply  that 
his  design  was  entirely  to  exclude  all  the  works  of 
every  law,  and  all  duties  of  every  kind  :  consequent- 
ly, that  our  aceeptance  with  God  is  a  blessing  of 
pure  grace,  and  only  by  an  imputed  righteousness. 
—"The  objections  plamly  suppose,  that  the  method 
of  justification,  as  clearly  stated  and  fully  explained 
by  Paul,  is  not  only  injurious  to  the  interests  of  holi- 
ness, but  subversive  of  all  morality.  His  doctrine 
was  charged  with  making  void  the  divine  commaJids 


IS  OUR  JUSTIFICAIION.  169 

— With  encouraging^  those  by  whom  it  was  adopted,  to 
continue  in  sin  because  they  zvere  not  under  thv  lavi'-^ 
to  multiply  transgressions  that  grace  nng-ht  abound-^ 
and  to  do  all  manner  of  evii  that  good  might  come.* — 
Now  if  Paul  had  taught,  or  given  the  least  intimation 
that  righteous  deeds,  or  holy  dispositions,  were  any 
way  necessary  to  a  sinner's  justification;  if,  in  refer- 
ence to  that  affair,  he  had  not  in  the  fullest  sense  re- 
nounced all  human  obedience^  and  directed  sinners  to 
place  their  whole  dependence  on  the  work  and  wor- 
thiness of  Christ  alone  j  it  is  highly  improbable  that 
the  apostolic  gospel  would  have  been  charged  with 
such  horrid  consequences.  For,  on  that  supposition, 
the  enemies  of  sacred  truth  would  not  have  had  the 
least  plausible  pretence  for  trac\ucing  his  doctrine  as 
licentious. 

But  supposing  any, through  stupid  ignorance  or  vio- 
lent prejudice,  to  have  so  far  mistaken  his  meaning  as 
to  imagine  ;  That  he  entirely  rejected  all  holy  d<  si'cs 
and  pious  endeavours  without  exception,  as  constitut- 
ing no  part  of  that  righteousness  for  the  sake  if  which 
a  sinner  is  justified;  when  at  the  same  time  he  only  ex- 
cluded a  s/iurtous  kind  of  holiness,  and  works  of  a  par- 
ticular sort:  we  may  reasonably  conclude  that, in  his  re- 
plies to  those  reproachful  charges  against  his  ministe- 
rial character,  and  against  that  gospel  which  was  dear- 
er to  him  than  his  very  life,  he  would  not  have  failed  to 
point  out  the  egregious  mistake  on  which  the  objector 
proceeded,  by  distinguishing  the  works  he  did  ad- 
mit, from  those  which  he  renounced.  Had  he  re- 
jected only  the  works  of  the  ceremonial  law,  or 
such  duties  as  are  performed  piior  to  regeneration, 
and  without  the  aids  of  grace,  while  he  nr.aintained 
*he    necessity  of  evangelical    obedience ;    it  wovild 

'^  Rom.  iii.  8,  31,  and  tj.  1,  15, 
P  2 


irO  OP  GRACE,  AS  IT  REZGlib 

have  been  easy,  natural,  and  necessary  for  him, 
when  refuting  the  blasphemous  accusations,  to  have 
drawn  the  line  of  distinction,  in  order  to  prevent 
future  mistakes.  But  not  the  least  vestige  of  any 
such  distinction  appears,  in  his  answers  to  the  seve- 
ral hateful  charges.  He  does  not  so  much  as  hint 
that  the  objector  was  under  a  mistake  in  supposing 
■fhat  he  entirely  excluded  all  the  duties  and  works  of 
men  without  any  difference. 

When  he  puts  the  objection,  What  shall  ive  say 
then?  shall  nvc  continue  in  sin  that  grace  may  abouiid? 
he  answers  by  a  strong  negation,  expressing  the  ut- 
most abhorrence  of  any  such  thought  \  God  forbid  ! 
Then  he  argues  from  an  absurdity ;  Hoiv  ^shall  kvc 
that  are  dead  to  sin,  live  any  longer  therein  ?  By 
which  he  signifies,  that  those  who  are  the  subjects 
of  grace  and  believe  in  Jesus  Christ,  being  dead  to 
sin,  cannot  walk  in  the  ways  of  ungodliness.  For, 
so  to  do,  would  be  absolutely  inconsistent  with  their 
new  state,  and  with  that  principle  of  spiritual  life 
which  they  have  received.  But  he  gives  not  the 
least  intimation  of  the  necessity  of  holiness,  or  of 
obedience,  in  order  to  gain  the  favour  of  God,  or  to 
procure  acceptance  before  him.  If  my  reader  should 
suppose,  that  his  views  of  justification  are  the  same 
which  Paul  had,  and  yet  is  persuaded  that  some  ho- 
liness, or  moral  goodness  of  his  own,  is  necessary  to 
obtain  pa.rdon,  or  to  procure  acceptance  ;  I  would 
advise  him  to  consider  whether  if  his  sentiments 
were  charged  with  being  licentious,  he  would  not 
immediately  think  of  a  diffeceut  reply — one  better 
adapted  to  answer  his  purpose,  than  any  of  those 
which  the  apostle  made  in  a  similar  case.  And,, 
whether  he  would  not  be  ready  to  vindicate  his 
creed  by  observing.  That  as  he  had  no  expectation 
of  being  accepted  before  the  eternal  Sovereign  Tvith- 


Vf  0¥R  JUSTIFICATION.  171 

out  3. /lersonal  obedience,  to  charge  him  with  making- 
-void  the  law,  oc  with  saying  let  us  do  evil  that  good 
may  come ;  couid  proceed  from  nothing  less  than 
the  most  palpable  mistake,  or  the  greatest  malevo- 
lence.— Such  persons,  however,  as  maintain  the  ne- 
cessity of  good  works,  in  order  to  justification  before 
God,  are  in  little  danger  of  being  charged  by  igno- 
rant people  with  holding  licentious  principles- ;  which 
IS  a  strong  presumptive  argument,  that  the  doctrines 
which  they  espouse  are  not  the  same  that  Paul 
preached,  and  which  the  primitive  saints  professed. 
For,  that  their  character  and  sentiments  were  so  as- 
persed, is  clear  beyond  a  doubt t  nor  does  it  appear 
that  natural  men  are  any  more  capable  of  discerning 
spiritual  things  or  any  more  friendly  towards  the 
genuine  gospel  now,,  than  they  were  in  the  apostolic 
times. 

That  righteousness  by  which  we  are  justified  is  a 
free  gift,  as  appears  by  the  following  words  :  The 
gift  of  righteousness ;  conformably  to  which,  the 
apostle  represents  believers,  not  as  performing,  but 
as  receiving  it.*  'The  gospel  of  sovereign  grace,, 
proclaiming  the  sufficiency,  suitableness,  and  free- 
ness  of  it,  is  thence  denominated  the  ivord  of  right' 
eousness — the  ministration  of  righteousness  :-\  and  one 
of  the  glorious  characters  which  our  divine  Sponsor 
bears,  is  The  Lort>  our  righteousness.  In  per- 
fect correspondence  with  which.  He  is  said  to  .be 
viade  unto  us  righteousness  ;  audit  is  affirmed  of  be- 
*Uevers,  that  they  are  made  the  righteousness  of  God 
in  Him.\  Hence  it  is  ^hat  they  are  declared,  by 
the  Spirit  of  infalibility,  to  be  justified  in  Him — ac 
ce/iisd  in  Him — complete  in  Him — and  saved  in  Him.^ 

♦  Rom.  V.  17.    t  Heb.  v.  13.— -2  Cor.  iii.  9.    H  Cor.  i.  30. 
— 2  Cor.  V.  21. 

\  Isa.  xlv.  25.— Epb.  i.  6,--CqI.  ii.  10.    Isa.  xlv.  17, 


1T2  OF    GKACE,    AS    IT    KLIUSS 

Such  is  the  divinely  appointed  method  of  Justification ; 
andsuchthe  provision  which  grace  has  made,  for  the  fi- 
nal acceptance  of  g^uilty,  ungodly,  and  wretched  crea- 
tures. 

The  grand  design  of  the  gospel  is  to  reveal  thh 
righteousness  of  God y.a.nd  to  display  the  riches  of  that 
grace  which  provid.id  and  freely  bestows  the  wonderful 
gift.  The  gospel  informs  us  that,  in  regard  to  justifica- 
tion, what  is  required  of  the  transgressor,  both  as  to  do- 
ing and  suffering,  was  performed  by  our  adorable  Sub- 
stitute. This  perfect  obedience,  therefore,  being  re- 
vealed in  the  word  of  truth  for  the  justification  of  sin- 
ners, it  is  the  business  of  true  faith — not  to  come  in  as 
a  condition  ;  not  to  assert  its  own  importance,  and  to 
share  the  glory  with  our  Saviour's  righteousness — but 
to  receive  it,  as  absolutely  sufficient  to  justify  the  most 
ungodly  sinner,  and  as  entirely  free  for  his  use.  For 
what  is  evangelical  faith,  but  t/tc  receiving'  of  Christ 
and  his  right eou^nea.<i  .?♦  Or,  in  other  words, a  dejicnd- 
ence  on  Jesus  only  for  eternal  salvation  ?  A  depend- 
ence upon  Him,  as  all  sufficient  to  save  the  most 
guilty  ;  as  every  w:iy  suitable  to  supply  the  wants 
of  the  most  needy  ;  and  as  absolutely  free  for  the 
vilest  of  sinners.  The  divine  Redeemer  and  hi» 
finished  work  being  the  object  of  faith,t  and  the  re- 
port of  the  gospel  its  warrant  and  ground  ;  to  believe 
is  to  trust  entirely  and  without  reserve,  on  the  faith- 
ful word  which  God  has  spoken,  and  on  the  perfect 
work  which  Christ  hath  wrought.  Such  is  the  faith 
of  God's  elect ;  and  the  comfortable  evidences  of 
its   truth   and  reality  are,  ^helove   of   God  and  holy 

♦  Isa.  xir.  22.     John  i.  12.  Col.  ii.  16.  Rom.  i.  17.  &  v.  17. 

f  Agreeable  to  those  remarkable  and  instructive  words,  2 
Pet.  i.  1.  To  them  that  have  obtained  by  lot  equally  'precious 
faith  tvith  t«,  in  the  riohteousnsss  of  our  God  and  Sat- 

IDBItJzSUsCHBIST. 


obedience ;  peace  of  conscience  and  hope  of  glor)'. 
TUese,  to  a  greater  or  less  degree,  are  its  proper 
effects  and  genuine  fruits. 

Happy,  tiirice  happy  they  that  are  interested  in 
this  divine  righteousiiess,  and  have  received  the 
atonement!  Ail  such  are  pronounced  righteous  by: 
the  eternal  Judge.  There  is  nothing  to  be  laid  to 
their  charge.  They  are  acquitted  with  honour  to 
ail  the  perfections  of  Deity,  and  everlastingly  free 
from  condemnation.  Their  sins  though  ever  so  nu- 
merous or  ever  so  hateful,  being  purged  away  by 
atoning  blood ;  and  tlieir  souls  being  vested  with 
that  most  excellent  robe,  the  Redeemer's  righteous- 
ness ;  they  are  ivithout  sp-ot^  or  ivrinklty  or  any  such 
thinpr.  They  are  fircsciited^  by  their  great  Repre- 
sentative, in  the  body  of  hU  Jlesh^  through  deaths 
h'Ji/j  unblamabley  and  unrcfirovable  in  the  sight  of 
Omniscience.  They  are  fair  as  the  purest  wool  ; 
whiter  than  the  virgin  snow.  Yes — let  believers^ 
exult  in  the  thought ! — the  work  and  worthiness  of 
the  Lord  Redeemer,  give  them  acceptance  with  in- 
finite M;iiesty,  and  dii^nity  before  the  angels  of  light. 
These  afiord  consolation  on  earth,  and  procure  es- 
timation in  heaven.  Through  these  they  shall  stand 
with  courage  at  the  bar  of  judgment,  and  make  their 
appearance  with  honour  among  the  inhabitants  of 
glory.  Let  the  legalist  boast  of  his  goed  works,  his 
devout  services,  and  strict  holiness  ;  the  man  that  is 
taught  of  God  esteems  them  all,  if  set  in  competi- 
tion with  Christ,  or  presuming  to  stand  in  the  place 
of  his  righteousness,  sordid  as  dross,  and  vile  as  the 
dung,  lighter  than  vanity,  and  worse  than  nothings 
Were  he  endued  with  all  the  shining  virtues  that 
ever  adorned  the  lives  and  characters  of  the  most 
excellent  saints  ;  did  he  possess  the  exemplary  meek- 
ness of  Moses,  and  the    amazing    patience  of  Job  ; 


i74  OF  GftA.CC,  Ai  n  KEIG.S$ 

the  ever-acdvc  zeal  of  Paul,  and  that  love  vrlnch 
glowed  in  the  bosom  cf  John;  he  would  not,  he 
durst  not  advance  the  least  claim  to  justification  and 
eternal  life  on  that  fooling.  No,  blessed  Jesus  !  It 
is  in  thy  righteousness  only,  that  he  darts  to  confide  ; 
it  is  only  in  thy  obedience  he  presumes  to  glory. 
This  obedience  is  an  immovable  basis  for  tlic  anxious 
Blind  to  rest  upon  by  faith.  This  is  a  sure  founda- 
tion to  support  the  believer's  hope  of  glory,  even 
when  he  views  the  righteous  law  in  ils  full  extent 
and  unabated  purity.  This  foundation  of  confi- 
dence will  support  the  soul  in  the  view  of  death, 
and  when  on  the  confines  of  an  eternal  world.  Nor 
will  It  fail,  such  is  its  high  perfection  and  sovereign 
efficacy,  in  the  near  prospect  of  the  awful  judgment. 
Here  then  grace  reigns ;  in  freely  bestowing  this 
righteousness,  and  in  our  complete  justification  by  it. 
As  it  IS  the  imputed  righteousness  of  Christ,  and 
that  only,  by  which  any  of  the  children  cf  men  can 
be  justified ;  let  us  look  to  it,  rely  on  it,  and  glory 
in  It.  For  it  is  dignified  M'ith  every  honourable 
character,  and  free  for  our  use.  Cheering  thought  1 
— This  way  of  justification  is  completely  fitted  to 
pull  down  the  pride  of  the  self-rigiiteous  professor, 
v/ho  considers  himself  as  standing  on  more  respect- 
able terms  with  his  Maker,  than  his  ungodly  neigh- 
bour. Nor  is  it  less  happily  adapted  to  raise  the 
drooping  spirits  of  the  trembling  sinner ;  of  him 
who  has  nothing  to  plead  why  sentence  of  condem- 
nation, already  pronounced  upon  him,  should  not 
be  executed  in  ail  its  rigour.  If,  indeed,  wc  were 
liot  allowed  to  look  to  this  unequalled  obedience, 
till  conscious  of  having  some  righteousness  of  our 
own  ;  we  might  then  be  discouraged  :  despair  would 
be  rational,  and  damnation  certain.  But,  thanks 
fee  to  Gpd   for  the  unparalleled  favour  I  this  ri^hi- 


IN  OUn  jrSTIFICAIION.  l7o 

•"ousness,  and  justification  by  it,  arc  free,  perfectly 
iree  for  the  worst  of  sinners.  For  the  works  of 
every  law,  in  every  sense,  as  performed  by  man,  are 
entirely  excluded  from  having  any  concern  in  our 
acceptance  with  God.*  Since,  therefore,  it  is  in 
Christ  only,  as  our  head,  representative,  and  surety, 
that  we  arc  or  can  be  justified;  He  alone  should 
have  the  g^lor}'.  He  is  infinitely  worthy  to  have  the 
unrivalled  honour.  Let  the  sinner,  then,  the  un- 
godly wretch,  trust  in  the  obedience  of  the  dying 
Jesus;  as  being  absolutely  sufficient  to  justify  him, 
without  any  good  woiks  or  duties;  without  any 
good  habits  or  qualities,  however  performed  or  ac- 
quired ;  and  eternal  Truth  has  declared  for  his  en- 
couragement, that  he  shall  not  be  disappointed. 

Here,  sinner,  self-ruined  and  self-condemned ; 
even  you  that  are  terfipted  to  execrate  the  day  of 
your  birth,  on  account  of  your  multiplied  provoca- 
tions and  utter  unworthiness ;  here  is  a  conipiete 
righteousness  revealed  for  your  full  relief  and  im- 
medidte  comfort.  In  this  righteousness  you  may 
read  the  divine  character  ;  Just,  yet  the  justi- 
FiER  OF  THE  UNGODLY.  Truc  It  is,  if  nothing 
but  equity  had  appeared  in  Jehovah's  name,  nothing 

*  Dr.  Owen,  having"  qitote J  Rom.  iii.  28.  and  iv.  .'i.and  xi.  6. 
•Gal.  ii.  16.  Eph.  ii.  H,  9.  and  Tit.  iii.  5.  af'ds  ;  I  am  persua- 
ded "  thut  no  iitiprejixiioeJ  per-^irn,  whose  mind  is  not  prepos- 
seised  witli  notions  and  distinctions,  whereof  not  *!ie  least  ti- 
tle is  oflfered  luito  them  tVora  ihc  te\t«  mentioned,  nor  else- 
v.bere,;  can  but  judge,  tliat  the  law  in  every  sense  of  it,  and 
all  sorts  of  worffs  whatever,  tint  ai  any  time,  or  hy  any  menns, 
sinners  or  believers,  do  or  can  p'jrform  ;  are,  not  in  tli'"s  or  that 
sense,  but  in  every  way  -.nd  all  senses  excluned  fro'n  our  justi- 
fication before  God.  And  ii  it  be  so,  it  is  tli^  righteousness  of 
Christ,  alone,  which  we  inust  betake  ourselves  unto,  c  tliis 
matter  must  cease  for  cyev."    D  ict.  of  Jusiificat,  Chap.  xiv. 


1T6  OF  GRACE,  AS  IT  REIGNS 

but  misery  could  have  been  expected  by  tbe  guilty 
But  when  we  behold  the  idea  of  a  compassionate 
Saviour,  connected  with  that  of  a  riiyhteous  Jud<;e  ; 
such  a  character,  though  supremely  venerable,  is 
greatly  inviting.  For  it  speaks  deliverance,  and  ad-  , 
ministers  consolation.  Yes,  disconsolate  soul,  though  | 
you  have  no  righteousness,  nor  any  recammendution, 
yet  the  wisdom  of  God  has  appointed  a  way,  and  the 
infinite  riches  of  sovereign  grace  have  provided  ef- 
fectual means  for  your  full  discharge  before  the^great 
tribunal ;  and  for  attaining  thut  honour  and  joy,  which 
are  commensurate  to  your  utmost  wishes,  which  ex- 
ceed your  highest  conceptions,  and  shall  render  you 
happy  to  all  eternity.  Is  my  reader  oppressed  with 
guilt,  and  harassed  with  tumultuous  fears  of  deserv- 
ed ruin  ?  wearied  with  going-  about  to  eatablUh  his 
own  righteousness^  and  sensible  that  he  is  possessed 
of  no  worth,  nor  any  thing  that  might  be  a  probable 
mean  of  recommending  him  to  the  Redeemer  ?  Re- 
member, distressed  fellow-mortal,  that  no  such  re- 
commendation is  needful.  Nothing  is  required  at 
your  hand  for  any  such  purpose.  "  Come  and  take 
freely,**  is  the  language  of  Jesus.  He  has  all  that 
you  want,  however  impoverished  j,  and  He  gives  all 
v/ith  the  most  liberal  hand.  Grace  reigns  ;  and  let 
that  be  your  encouragement  when  thinking  about  ac- 
ceptance with  Christ,  and  of  your  justification  in  him 
before  the  Almighty. 

If  my  reader,  notwithstanding  all  that  has  been 
said,  should  yet  think  it  prudent  and  safe  to  depend 
on  his  own  obedience  ;  let  me  remind  him,  before 
I  dismiss  the  subject,  of  the  absolute  purity  and 
infinite  holiness,  the  transcendant  majesty  and  aw- 
ful glories,  of  that  GOD  with  whom  he  lias  to  do, 
and  before  whom  he  must  soon  appear.  Consider, 
presumptuous   mortal  \     that    with  your     supreme 


IN  CPU  JisirfiCAiiOii.  177 

Judge  is  terrible  majesty.  That  He  is  of  fiurer 
eyes  than: to ^  iook  ufwn xvil\ .fi.7id  cannot  behold  inU 
qtiity ;  ivill  by  n9  means  clear  the  guilty^  and  is  a 
ton'sumin^  f,re.  His  righteous  judgment. is,  that 
those  tvho  commit  sin  are  "worthy  of  death;  and, 
therefore,  his  law  denounces  an  awful  curse  on 
every  offender. — Remember  that  he,  whose  divine 
prerogative  it  is  to  justify,  is  a  jealous  God  ;  jealous 
of  his  honour,  as  a  righteous  governour,  and  deter- 
mined to  support  the  rights  of  his  throne.  So  ter- 
rible his  indignation  that,  when  once  his  wrath  is 
kindled,  it  will  consume  every  refuge  of  lies,  and 
bum  to  the  lozvest  hell.  So  awfully  majestic  is 
Jehovah,  that  before  him  the  everlasting  mountains 
quake,  the  piUars  of  heaven  tremble,  and  are  aaton- 
ished  at  his  refiroof.  As  his  condesending  smile 
irradiates  the  countenances  of  angels,  and  crowns 
them  with  unutterable  bliss;  so  his  righteous  frown 
is  nothing  less  than  absolute  destruction.  So  flam- 
ing his  purity>  and  so  dazzling  his  glory,  that  he 
looketh  to  the  moon  and  it  ^hineth  not^  and  the  stars 
are  not  pure  in  his  iig-ht.  In  h:s  presence  the  sera- 
phim, those  most  exalted  of  mere  creatures,  veil 
thdr  faces  and  cover  their  feet,  in  token  of  profound 
humiliation  ;  while  they  cry,  in  loud  responsive 
strams,  Holy  :  koly  !  holy.!  is  the  LORD  or 
HOSTS  !  Hoiv,  then,  to  use  the  language  of  Bildad 
in  Job  ;  ho^v,  then,  can  man  be  justified  njoith  God? 
or  how  can  he  be  clean,  before  his  Maker,  that  is 
born  of  a  woman?  VVh«n  he  whose  eyes  arfe  as  a 
flame  of  fire,  whose  peculiar  province  it  is  to  search 
the  human  heart,  and  to  explore  its  latent  evils  ; 
when  He  shall  sift  your  conduct  and  mark- your  oi- 
fcnces,  laying-  judgttient  to  the  line  and  rig-hteeus- 
?iesa  to  the  filummet,  you  will  not  be  able  to  answer 
him  one  of  a  thousand  :  and  to  what  refuge  ,wili  yoii 

Q 


irS  OF  GRACE  AS  IT  REIGNS 

then  flee  ?  Trusting  in  your  own  duties,  you  slight 
the  great  atonement,  you  despite  the  revciiled  right- 
eousness, and  Christ  shall  profit  you  nothing.  You 
may  talk  in  lofty  strains,  about  ii:ian's  moral  excel- 
lence, and  the  dignity  of  human  nature  ;  the  worth 
of  personal  obedience,  and  the  efficacy  of  peniten- 
tial tears  :  you  may  declaim  upon  the  necessity  of 
good  works,  and  reject  with  disdain  the  doctrine  of 
imputed  righteousness,  while  your  conscience  is 
unimpressed  with  a  sight  of  the  divine  purity,  and 
"with  a  sfense  of  the  divine  presence.  But  when  you 
come  to  consider  yourself  as  before  the  Most 
High,  and  that  the  important  question  h  ;  Hew 
shall  I  be  Just  before'  the  Most  Holt  ? — when  you 
form  your  ideas  of  the  God  of  Heaven,  not  from 
the  character  you  have  drawn  of  hira  in  your  ow^n 
imagination,  but  agreeably  to  that  which  is  given  in 
the  inspired  volume  ;  then  your  pretensions  to  per- 
sonal worthiness  m,ust  subside,  and  your  mouth 
must  be  stopped.  Or,  if  not  entirely  silent,  you 
must  exclaim  with  the  men  of  Bcthshemesh,  when 
Jehovah's  hand  was  heavy  upon  them  ;  Who  is  able 
to  stand  before  this  holy  Lord  God  ?  Then,  if  the 
atonement  be  not  presented  for  your  immediate  re- 
lief, yon  will  be  ready  to  add  ;  IVho  shall  dwell  with 
devouring  fire  ?  ivho  shall  dnvell  'ivith  everlasting 
burnings  ? 

The  Holy  Spirit  speaking  in  the  scripture,  directs 
us  to  conceive  of  justification  as  before  God  and  in 
hts  sight.  Intimating,  that  when  final  acceptance 
is  the  subject  of  our  inquiry,  we  should  look  upon 
ourselves  as  m  the  immediate  presence  of  Him 
w'»o  will  soon  ascend  the  great  white  throne^  to  pass 
the  irreversible  sentence  ;  that  we  should  contiider 
on  what  ground  we  shall  be  able  to  stand,  when 
heaven    and  earth  shall  fee   away  from  the  face  cf 


rs  ouK  jusxrncAiioif.  179 

oar  eteniiil  Judge,  and  no  place  shall  be  found  for 
ihem.  Yes,  reader,  if  you  would  not  deceive  your- 
seif  in  a  matter  of  the  last  importance  ;  if  you  would 
come  10  a  satisfactory  persuasion,  in  wliat  rigntcous- 
ness  you  may  venture  to  trust;  you  should  consider 
yourself  as  at  the  bar  of  God,  and  as  having  a  cause 
depending  which  is  pregnant  with  your  everlusimg 
fate  ;  a  cause  which  must  inevitably  if.sue,  either  in 
your  eternal  happiness,  or  iniinite  misery.  You 
should  anticipate,  in  your  own  meditations,  tnat  great 
decisive  day,  and  then  ask  your  own  conscience ; 
"  On  what  shall  I  then  depend  ?  or  what  shall  I  dare 
to  plead  when  my  astonished  eyes  hehoid  my  Judge  V* 
Because  it  would  be  superlative  fouy  for  you  to  rely 
on  any  obedience  now,  or  to  dispute  for  it  as  neces- 
sary to  justification,  of  which  your  own  conscience 
cannot  approve,  as  a  plea  that  will  ihga  he  admitted 
as  valid. 

Consider  the  ingenuous  acknowledgments  and 
deep  confessions,  which  the  greatest  saints  and  ho- 
liest men  that  ever  lived  have  made  cf  their  impurity 
and  sinfulness,  when  their  acceptance  with  that  sub- 
lime Being,  who  is  glorious  in  holiness^  came  under 
consideration. — Job  was  an  eminent  saint :  he  had 
not  his  equal  on  earth,  according  to  the  testimony  of 
God  himself.  Conscious  of  his  integrity,  he  avowed 
it  before  men,  and  vindicated  his  exemplary  conduct 
against  the  accusations  of  censorious  friends.  But 
when  the  Almighty  addresses  him,  and  when  he  con- 
siders himself  as  standing  before  the  divine  tribunal, 
he  says  not  a  word  about  his  inherent  rectitude,  or 
his  pious  performances.  Then,  in  language  of  the 
deepest  self-abasement,  he  exclaims  ;  Beheld^  I  am 
vile  I  I  abhor  myself y  and  rcfient  in  dust  and  ashes. 
Yea,  he  declares,  If  I  justify  myself  my  ovjn  mouth 
^hall  ccndcvm  mr.     If  I  say  I  a?n  ficrfect^  it  shall  o'- 


180  Of  GRACEj  AS  IT  REIG.V& 

«o  prove  trie  /lerversr.  Though  I  were  perfect,  m 
my  oWn  apprehensions,  yet^  before  Him  that  is  infi- 
nitely holy,  I  would  be  so  far  from  pleading  my  own 
extraordinary  attainments,  that  I  ivovldnot  knau  my 
fioiil  ;  nay,  1  ivculd  despiae  my  life,  with  all  its  most- 
shining  aGcomplishments;  For  if  I  xu ash  myself  with 
snoiv-watcr.i  and  make  my  hand*  never  so  cleau  ;  yet 
ihalt  thou^  O  lighteous  a\id  eternal  Judge,  plunge  me 
in  tkc  ditch  ;  manifest  me,  notwithstanding  all  my 
endeavours  to  obtain  purity  and  find  acceptance,  to 
be  a  polluted  creature  and  a  guilty  criminal.  So  abo- 
minably filthy  and  highly  criminal,  that  my  oivn  clothesy 
Tverc  they  sensible  of  my  pollution  aiid  ^m\ty  nvould 
abhor  me.  For  He,  to  whom  I  am  accountable,  is 
not  a  man  as  I  am  ;  but  a  Being  of  such  discern- 
ment, that  the  minutest  fiiult  camiot  escape  his  no- 
tice ;  and  so  perfectly  holy,  that  the  least  spot  of  de- 
filement is  infinitely  abhorrent  in  his  sight.  It  is 
therefore  absolutely  impossible  that  I  should  ans-ufer 
him  ;  plead  my  cause  and  gain  acceptance,  on  the 
foundation  of  my  own  obedience  ;  or  that  we  should, 
on  any  such  footing,  come  together  in  judgment,  with- 
out ihcvitable  ruin  to  my  person  and  all  my  immortal 
interests.*— David,  the  man  after  Gx>d's  own  heart, 
made  it  his  earnest  request,  that  God  would  not  enter 
into  judgment  loith  him  according  to  the  tenour  of 
his  own  obedience  :  being  well  aware  that  neither  he 
nor  any  man  living,  could  be  justified  in  that  way. 
To  rebuke  the  pride  of  self-righteous  confidence, 
with' emotions  of  lioly  reverence  and  sacred  awe,  he 
asks ;  Jf  thou,  Lord,  shouldtt  mark  iniquities  ;  O 
Lord,  ivho  shall  stand,  who  can  be  acquitted  ?t  lsai~ 
ph  also,  though    an  eminent  prophet,   and   u  distin- 

*  Job  xl.  4.  xlii.  C.  ix.  20,  21,  30,  31,  32, 
t  Psal.  cxHJi.  2.  cxa>.  3. 


l.N-  OUR  JUBTIFICATION.  181 

guished  servant  of  God,  when  he   beheld  Jeliovah's 
glory,  and  heard  the  seraphim  proclaim  his  holiness, 
loudly   exclaimed  ;    TVoe  is  me  I  for    I  am  undone  I 
because  I  am  a  man  of  unclean  lifis.     Nor  was  his  con- 
sternation  removed,  or   his  conscience  relieved,  till 
pardon  through  the  atonement  was  applied  to  him.*^ 
Now,  is  it  prudent,  or  can  it  be  safe,  to  trust  in  your 
own  imperfect  duties,  v/hen  persons  of  such  eminent 
character  and  exalted  piety  made  these  acknov/Iedg- 
ments,  and  had  such  views  of  themselves  and  of  their 
own  attainments  ?     If  their  personal  obedience  would 
not  bear  the  divine  scrutiny,  what  a  wretched  figure 
must  yours    make    before   the  hcart^searching  God  ? 
If  Jehovah    charge  his    angels  rAth  folly ^  and    if  the 
heavens  be  not  fiure  in  his  sight  ;  nvhat  then  is  man^ 
tvho   drinketh  iniquity  like  ivnter^  that  he  should  prc- 
tC)  d  to  be  clean?  or  the  son  of  man  ^  that    he    should 
presume  to  be  righteous  ?     For,  between  human  obe- 
dience and  angelical  holiness,  there  is  no  more  compa- 
rison than  between  a  clodof  the  field  and  a  star  in  the 
firmameiU.      Vain    man    -would  be  7r/sc,   though  he  is 
born    like    a    ivild   ass's  colt ;  proud    man  would  be 
righteous,  though  loathsome  with  sin  and  obnoxious 
to  ruin — But,  however  highly  the  self-sufficient  may 
think  of  their  own  obedience,  the  sinner,  whose   con- 
science is  pressed  with  a  sense  of  guilt,  and  every  re- 
al   christian,  will  deprecate  appearing,  in  their  own 
righteousness,  before  the  final  Judge.     Yes,  the  man 
who  is  taught  of  God  v/ill  ardently'cry ;  "  Fall  upon 
me,  ye  rocks  !  cover  me,  ye  mountains!  yea  rather- 
Jet    me   lose    my  existence,  than   appear  before  the 
Most  Holy  in   the  filthy    rags  of  my  own  duties  ;  or 
in  any  righteousness  but  that  which  is  perfect,  in  any 
obedience  but  that  which  is  divine." 

*  Isa.  vi.  2-— 7. 


183  or  GRACE,    AS  IT  REIONS 


T 


CHAP.  VII. 

Of  Grace^  aa  it  reigns  in  our  Adoption. 


HOSE  whom  God  has  justified,  and  admitted  into 
<i  state  of  reconciliation  with  himself,  he  has  also 
adopted  for  his  children.  Hence  their  interest  in  all 
the  blessings  of  grace,  and  in  the  unknown  riches  of 
^lory,  depends  not  merel)  on  the  favour  of  friend- 
ship, though  that  be  of  the  noblest  kind  ;  but  also  up- 
on an  indisputable  right  of  inheritance,  which  right 
they  have  in  virtue  of  adoption. 

The  word  Adofition^  signifies  that  act  by  nvhich  a 
person  takes  the  child  of  another,  not  related  to  him, 
into  the  place,  and  entitles  him  to  the  privileges  of  his 
o'iDn  son.  In  the  Grecian  and  Roman  states,  it  was 
customary  for  a  man  of  wealth,  in  default  of  issue 
from  his  own  body,  to  make  choice  of  some  person 
upon  whom  he  put  his  name  ;  requiring  him  to  relin- 
quish his  own  family,  never  to  return  to  it  again,  and 
publicly  declared  him  his  heir.  The  person  thus, 
adopted  was  legally  entitled  to  the  inheritance,  upon 
the  decease  of  his  adopter  ;  and  though  previously 
void  of  all  claim  to  such  a  benefit,  or  any  expectation 
of  it,  was  invested  with  the  same  privileges,  as  if  he 
had  been  born  an  heir  to  his  benefactor.* 

That  spiritual  and  divine  adoption  about  which 
we  treat,  is,  God's  gracious  admission  of  strangers 
and  aliens,  into  the  state,  relation,  aed  enjoyment  of 
all  the  privileges  of  children,  through  Jesus  Christ  ; 
according  to  that  glorious  promise  of  the  new  cove- 
nant ;  /  v^ill  be  a  Father  unto  you,  and  ye  shall  be 
■my   sons  a7id  daughters,  saith  the   Lord  Mmighty.^^ 

■>  ^T.  Ysfin's  Complete  Doly  of  Man,  p.  470,  471.  edit.  2d. 


( 


IN'  OTTR  ADOPTION.  IBS 

Recanciliation,  justification,  and  adoption,  may  be 
thus  distinguished.  In  reconciliation,  God  is  consi- 
dered as  the  injured  party,  and  the  sinner  as  an  ene- 
my to  him.  In  justi^cafion,  our  Maker  sustains  the 
character  of  supreme  Judge,  and  man  is  considered  as 
a  criminal  standing  before  his  tribunal. — In  ado/iuony 
Jehovah  appears  as  the  fountain  of  honour,  and  the 
apostate  sons  of  Adam  as  aliens  fiom  him — as  be- 
longing to  the  family  of  Satan,  and  as  denominated 
children  cf  Kvrath.  In  reconciliation,  we  are  made 
friends  ;  m  justification,  we  are  pronounced  right' 
sous  ;  and  in  adoption,  we  are  constituted  heirs  of  the 
eternal  inheritance. 

That  believers  are  the  children  of  God,  the  scrip- 
tures expressly  declare.  They  may  be  so  called,  as. 
ihey  are  begotten  and  born  from  above ;  as  thef 
stand  in.  a  conjugal  relation  to  Christ ;  and  as  they 
are  adopted  into  the  heavenly  family.  These  dif- 
ferent ways  in  which  the  scripture  speaks  of  their 
Slial  relation  to  God,  are  intended  to  aid  our  feeble 
conceptions  when  we  think  upon  the  grand  ineffable 
blessing;  one  mode  of  expression  supplying^  in  some 
degree,  the  ideas  that  are  wanting  in  aiM)ther.  To 
express  the  original  of  spiritual  life,  and  the  restora-^ 
tion  of  the  divine  image,  we  are  said  to  be  bom  of 
God.  To  set  forth,  in  the  liveliest  manner,  ouir 
most  intimate  union  with  the  Son  of  the  Highest, 
we  are  said  to  be  married  to  Christ.  And,  that  we 
might  not  forget  our  natural  state  of  alienation  from 
God,  and  to  intimate  our  title  to  the  heavenly  patri- 
mony, we  are  said  to  be  ado/ited  by  Him.  The  con- 
dition therefore  of  all  believers  is  most  noble  and 
excellent.  Their  heavenly  birth,  their  divine  hus- 
band, and  their  everlasting  inheritance,  loudly  pro- 
claim it.  The  beloved  apostle,  amazed  at  the  love 
©f  God    manifested  in   the   privilege    of  adoption^ 


184)  OF  GRAC£,  AS  IX  ilEIONa 

could  not  forbear  exclaiming  with  astonishment  and 
rapture  ;  Behold,^  what  manner  of  love  the  Father 
hath  bestonved  iifion  tisy  that  we  should  be  called  The 
SONS  OF  God  !  Here  grace  reigns.  The  vessels  of 
mercy  were  predestinated  to  the  enjoyment  of  this 
honour  and  happiness  before  the  world  began.  The 
great  Lord  of  all  chose  them  for  himself,  chose 
them  for  his  children,  that  they  might  be  heirs  of 
God  arid  Joint  heirs  of  Christ.  This  he  did,  not  be- 
cause of  any  worthiness  in  them,  but  of  his  own  sove- 
reign will.  As  it  is  written,  Having-  predestinated 
us  unto  the  adofition  of  children  by  Jesus  Christ  to 
himself  according-  to  the  good  filtasure  of  his  will) 
to  the  firaise  of  his  glorious  grace.  According  to 
the  good  pleasure  of  his  will  ;  this  is  the  eternal 
source  of  the  heavenly  blessing.  By  Jesus  Christ  ;' 
this  is  the  way  of  its  communication  to  sinners. — 
To  the  praise  of  his  glorious  grace  ;  this  isthe  end  of 
bestowing  it. 

The  persons  adopted  are  siniiers  of  Adam's  race  ; 
v/ho,  considered  in  their  natural  state,  are  estranged 
from  God,  and  guilty  before  him;  under  sentence 
of  death,  and  obnoxious  to  ruin.  Their  translation 
therefore  out  of  this  deplorable  condition,  into  a 
rotate  and  relation  so  glorious,  is  an  instance  of  reign- 
ing grace.  That  the  children  of  wrath  should  be- 
come the  inheritors  of  glory,  and  the  slaves  of  Sa- 
tan be  acknowledged  as  the  sons  of  Jehovah  ;  that 
the  enemies  of  God  should  be  adopted  into  his  fami- 
ly, and  have  an  indefeasible  right  to  all  the  privi- 
leges of  his  children,  are  astonishing  to  the  last  de- 
gree. Our  character  and  state,  by  nature,  are  the 
most  indigent,  wretched,  and  abominable;  such  as 
vender  us  fit  for  nothing,  after  this  life,  but  to  dwell 
with  damned  spirits  and  accursed  fiends,  in  the 
obodcs  of  darkness  and  of  despair.     But,  by  the  pri^^- 


IN  OUR   ADOPTION.  -18o 

lege  of  adoption,  we  are  rnvesle4  Y'ith  such  a  char- 
acier,  and  are  brought  into  such  a  state,  as  render 
us  fit  to  associate  with  saints  in  light,  with  angels  in 
glory.  What  but  omnipotent,  reigning  grace,  could 
be  sufficient  to  effect  so  noble,  so  astonishing,  so  di- 
vine a  change  I 

If  we  take  acursery  view  of  those  invaluable  privi- 
leges which,  in  virtue  of  adoption,  the  saints  possess, 
and  of  which  they  are  heirs,  our  ideas  of  the  superla- 
tive blessing  will  be  still  heightened.  They  have  the 
most  honourable  character  ;  for  they  are  called,  not 
merely  the  servants,  or  the  friends,  but  tbx  sons  of 
God.  This  dignified  character  is  unalterable  ;  for 
the  Lord  himself  declares,  that  it  is  an  everlasting 
name^  that  shall  not  be  cut  off  *  If  David  so  highly  es- 
teemed the  character  of  son-in-law  to  an  earthly  king  ;t 
how  Kiuch  more  should  believers  esteem  that  sublime 
title,  the  sons  of  God  ;  of  Him,  who  is  King  of  kings, 
and  Lord  of  lords?  They  are  also  c^WqH  kings  and 
/irieats  ;  besides  which  august  and  venerable  titles, 
ihey  are  distinguished  from  the  world  by  a  rich  varie- 
ty of  others, that  are  obvious  to  every  intelligent  read- 
er of  the  sacred  writings.  The  dignity  of  their  vela- 
tion  is  immensely  great.  For,  being  the  children  of 
God,  Jehovah  himself  is  their  father,  and  Christ  ac- 
knowledges them  for  hrs  brethren.  Nor  do  tliey  stand 
in  relation  to  Jesus  merely  as  brethren  ;  they  are  also 
his  bride.  Than  their  conjugal  relation  to  Him, nothing- 
can  be  conceived  more  honoui  able,or  more  beneficial. 
Tor  He  is  the  chief  among  ten  thousand^  and  altogethcT^ 
lovely.  When  David,  though  not  yet  in  possession  of 
the  crown,  sent  his  men  to  Abigail  to  take  her  to  wife  ; 
that  discreet  widow  bowed  herself  to  the  earth,  and 
said  ;  Behold,  let  thine  handmaid  be  a  servant  to  ivash 

/^  Isa.  Ixii..2.  and  Ivi.  5.  f  ^  ^^"»  J^^iii-  23. 


tSQ-  OF  GRACE,  AS  IT  REIGNS 

(he  fee t  of  the  servants  of  my  Lord.  Now,  may  not 
the  believer,  for  infinitely  greater  reasons,  with 
gratitude  and  astonishment,  adore  that  beneficent 
hand  which  broke  off'  his  yoke  of  basest  vassalage, 
and  joined  him  to  David's  Antitype,  the  heavenly 
Bridegroom  ;  joined  him  in  a  marriage  covenant 
that  shall  never  be  broken,  in  a  union  that  shall  nc^ 
ver  be  dissolved  ? 

Believers,  being  the  children  of  God,  are  the  ob- 
jects of  his  paternal  affection  and  unremitting  care. 
As  a  father,  He  guides  them  by  his  counsel  and 
guards  them  by  his  power.  Their  disobedience  he 
visits  with  a  rod  of  correction  ;•  and  in  their  distresses 
he  feels  for  them  with  bowels  of  parental  compas- 
sion. In  the  whole  of  his  dealings  with  them  he  ma- 
nifests his  love,  and  causes  all  things  to  work  toge- 
ther for  their  good.  Yes,  they  are  the  darlings  of 
providence,  and  the  charge  of  angels.  These  n)inis- 
tering  spirits,  who  are  active  as  flume,  and  swift  as 
thought,  encamp  around  them  ;  and  in  ways  un- 
known to  mortals,^  subserve  the  designs  of  grace  in 
promoting  their  best  interests. 

Nothing  can  exceed  the  riches  and  excellency  of 
tJiat  inheritance  to  which  they  have  a  right,  in  vir- 
tue of  their  adoption  ;  that  eternal  inheritance  which 
is  bequeathed  to  them  by  an  inviolable  testament. 
This  testament,  recorded  irv  the  sacred  writings,  was 
confirmed  by  the  death  of  Christ.  Their  inherit- 
ance includes  all  the  blessings  of  grace  here,  and 
t)ie  full  fruition  of  glory  hereafter.  Though,  as 
to  temporal  things,  they  be  frequently  indigent,  and 
much  afflicted  ;  yet  the  blessings  of  common  provi- 
dence are  dispensed  to  them  in  such  measures  as 
paternal  wisdom  sees  best  for  their  spiritual  v,  tlfarc,. 
and  the  glory  of  God.  For  godlincsu  hath  the  firo- 
rr.is-r  of  the  life  that  77C7j'  is,  as  well  as   of  t fiat  ivhiih 


IK  OrR  ADOPTIO^%  JM 

is  CO  come  ;  and  their  heavenly  Father  knoiveth  thai 
they  have  need  of  his  providentiul  favours,  while 
they  continue  m  the  present  state.  So  that  whether 
they  be  things  temporal,  spiritual,  or  eternal ;  whe- 
ther they  be  things  present  or  things  to  come,  all  are 
theirs.  According  to  that  admirable  text ;  ,4U  things 
are  yours  ivhether  Paul^  or  Jfifiollos^  or  Ccfihas^  or 
the  worldj  or  lifcf  or  deaths  or  things  firesent  or  things 
to  come  ;  ALL  are  yours.  But,  which  is  yet  more 
emphatical,  and  the  highest  that  words  can  express, 
the  utmost  our  ideas  can  reach  ;  the  divine  Spirit 
declares  that  they  arc  heirs  of  God,  and  Joint 
HEIRS  OF  Christ.*  Each,  therefore,  has  a  right 
to  say;  "  Jehovah  himself  is  my  reward,  my  portion, 
my  inheritance."  Yea,  such  is  the  mutual  propriety 
which  God  and  his  people  have  in  each  other,  that 
the  inheritance  is  reciprocal  between  them.  For  the 
portion  of  Jacob  is  the  Former  of  all  things^yand  Israel 
is  the  rod  of  his  inheritance :  the  Lord  of  hosts 
is  hi^  namcn  All  the  awful,  thfe  amiable,  the  adorable 
attributes  of  Deity,  will  appear  glorious  in  the  chil- 
dren of  God,  and  be  enjoyed  by  them  to  their  ever- 
lasting honour  and  unutterable  bliss.  What  can  the 
hean  of  man  desire  more  ?  Or,  what  good  thing  will 
God  withhold  from  them,  for  whom  he  gave  his  Son, 
to  whom  he  gives  himself  ? 

In  testimony  to  their  sublime  relation,  and  as  an 
earnest  of  their  future  inheritance,  they  receive  the 
S/iirit  of  Adofition  ;  by  whom  they  cry,  with  ap- 
propriation and  confidence,  Abba^  Fathsr.  The 
Spirit  of  adoption,  as  opposed  to  the  spirit  of  bon- 
dage, is  the  Spirit  of  light  and  of  liberty,  of  conso- 
lation and  of  joy.  He  glorifies  Christ  in  the  believer's 

*■  Rom.  viii.  17.  So  it  is  literally ;  and  so  Mowtanus,  Be- 
ZA,  Castaho,  and  many  others,  render  the  ^assaje. 


liS8  Cy  '^RACE,  AS  IT  KEIGNS 

view,  and  sheds  divine  love  abroad  in  his  heart. 
He  brings  the  promises  to  his  remembrance,  and 
enables  him  to  plead  ihem  at  the  throne  of  grace. 
He  elevates  the  affections  to  heavenly  things,  and 
seals  him,  as  an  heir  i>f  the  kingdom,  to  the  day  of 
redemption.  Such  are  the  privileges  of  God's  adopt- 
ed sons,  in  the  vouchsafement  of  which  grace  reigns. 

What  a  mercy  might  we  esteem  it,  not  to  be  con* 
founded  before  the  God  of  heaven  !  What  a  favour 
to  obtain  the  least  indulgent  regard  from  the  King 
eternal !  What  an  honour,  to  be  admitted  into  his 
family,  to  occupy  the  place  and  to  bear  the  character 
of  his  meanest  servant !  But,  to  be  his  adopted  chil- 
dren, who  is  the  Fountain  of  all  bliss  ;  and  his  espous- 
ed bride,  who  is  the  Sovereign  of  aU  worlds  ;  to  have 
him  for  our  everlasting  Father,  who  is  the  Former  of 
all  things  ;  and  him  for  our  Husband,  who  is  the  ob- 
ject of  angelic  worship;  are  blessings  divinely  rich 
indeed  !  That  sinful  mortals,  who  may  justly  say  to 
rorruption,  Thou  arc  our  father  ;  and  to  the  worm, 
Thou  art  our  sister  ;  should  be  permitted  to  say  to 
the  infinite  God,  "  Thou  art  our  portion  :  and  all  that 
Thou  hast  and  all  that  Thou  art  are  ours,  to  render 
us  -completely  happy  and  eternaliy  blessed  ;"  is  an 
astonishing,  delightful,  transporting  thought  !  These 
are  blessings,  than  which  none  greater  can  be  con- 
ceived ;  none  more  glorious  can  be  enjoyed. 

Let  the  grandees  of  the  earth,  and  the  sons  of  the 
mighty,  boast  of  their  high  biith  and  laige  reve- 
nues ;  their  pompous  titles  and  splendid  retinues  ; 
their  delicate  fur«  and  costly  array  ;  still  thepoorest 
peasant  that  believes  in  Christ,  is  incomparably  su- 
perior to  them  all.  What;,  though  they  shine  in  silk 
and  embroidery,  or  glitter  in  gold  and  jewels  ;  though 
their  names  be  adorned  with  the  highest  epithets 
that  men  can  bestow,  while  a  profusion  of  Worldly 


I!r  OtJR  ADOPTION.  189 

riches  is  poured  into  their  lap  ;  yet  ihej  must  soon 
■le  doivn  in  the  dust,  on  a  level  with  the  meanest  of 
mortals.  The  ivorm  shall  quickly  cover-  them,  and 
their  memory  shall  rot. — But  your  name,  O  weakest 
of  christians  I  your  new  name  is  everlasting.  How- 
ever neglected  or  despised  among  men,  it  shall  stand 
for  ever  fair  in  the  book  of  life.  Though  you  are 
not  distinguished  as  a  person  of  eminence,  while 
you  procte-d  on  your  pilgrimage,  and  receive  not  the 
acclamations  of  the  people,  but  walk  in  the  vale  of 
life  ;  yet  you  are  high  in  the  estimation  of  heaven, 
nor  destitute  of  the  sublimest  honours.  Your  praise 
is  not  of  men  but  of  God.  He  knows  the  way  that 
you  take,  and  commands  the  ungels  to  consider  you 
as  the  object  of  their  regard.  Though  you  cannot 
boast  of  illustrious  ancestors,  or  of  noble  blood  ;  yet 
being  born  from  above,  the  blood  royal  of  heaven 
runs  in  your  veins.  Though  not  a  favourite  of 
your  temporal  sovereign  ;  yet,  like  a  prince,  you 
have  pov/cr  with  the  God  of  Israel.  Though  ever 
so  poor  as  to  this  world,  the  unsearchable  riches  of 
Christ  are  all  your  own.  Though  you  have  not  a 
numerous  train  of  attendants,  and  though  your 
mansion  be  a  cobwebbed  cottage ;  yet  the  holy  an- 
gels cire  your  guard,  and  minister  to  your  good  ;  while 
the  God  of  glory,  not  only  condescends  to  come 
under  your  lowly  roof,  but  even  to  dwell  with  you. 
Yours  is  the  honourable  character ;  yours  is  the 
happy  state.  This  is  felicity  which  all  the  wealth  of 
the  Indies  cannot  procure.  This  is  honour,  which 
all  the  crowned  heads  in  the  world  cannot  confer. 
The  Lord  of  hosts  hath  purposed  to  stain  the  pride 
of  all  other  glory,  but  this  honour  shall  never  be 
laid  in   the  dust.* — What   a  shade  it  casts  on  every 

*  .^:*Ewen's  Essa^js,  V'  1.  II.  p.  309,  310,  3:1,  312. 
R 


190  OF  GRACE,  AS  IT  REIGNS 

secular  distinction,  when  forced  to  feel  how  veiy 
fleeting  it  is  !  How  encouraging  to  reflect  on  the 
durable  and  exalted  happiness  of  the  sons  of  God  I 
Christianity  I  it  is  thine  to  ennoble  the  human  mind 
and  to  make  it  really  great.  Grace  !  it  is  thine  to 
raise  the  poor  from  the  dunghill,  and  the  needy  out 
of  the  dust.  Thine  it  is,  to  number  them  among 
the  princes  of  heaven,  and  to  seat  them  on  thrones  of 
glory. 

And  now,  reader,  what  is  your  character  ?  You, 
very  probably,  call  yourself  a  christian.  If  so  in  re- 
ality, you  are  a  child  of  God,  and  an  adopted  heir  of 
immortal  glory.  Do  you  know  then  by  experience, 
what  are  the  privileges  attendant  on  such  a  state,  and 
connected  with  such  a  character  ?  If  not,  you  bear 
the  name  in  vain.  So  far  from  being  a  christian,  you 
are — how  shall  I  speak  it  ?  will  you  believe  it  ?  can 
pride  forgivcL  it  ?  you  are  an  enemy  to  God  and  a 
child  of  the  devil.  For  these  two  characters,  the 
children  of  God^  and  the  seed  of  the  serpent,  include 
all  mankind.  Consider,  then,  where  to  class  yourself, 
and  what  is  your  proper  name. 

Are  you  a  believer  ?  a  child    of  God  by  adoption, 
ay.d   an  heir  of  eternal    riches  ?     Be  careful   to    act 
agreeably  to  your   high  character  and   exalted   privi- 
leges.    Let  the    children  of  this  world  satisfy   their 
little    minds,  and  be    captivated  by   the  low  enjoy- 
ments   and    perishing    vanities  of  the  present  state  j 
but  you  should   disdain  to  act  upon  their  principles, 
or  lo  be   governed  by  their  maxims.     The   riches  of  3 
the  world,  which  engross  the  cares  of  the  covetous  y^ 
its    honours,    that   are   so   earnestly  pursued  by  the  ^ 
anibiiious  ;  and  its    vaiious   pleasures,  in  which  the 
sensualist  delights,  you  should  be  far  from  desiring.  J 
Why  shcu'.d  you  be  discontented   at  the  want  of  that  ^ 
which,  though  enjoyed  in  all  its  fulness,  could  not 


IN  OFR  ADOPTION.  191 

niuke  you  huppy  ? — Equally  far  should  you   be  from 
performing   religious  duties  on   the  same  principles 
and  wiih  the  sanie  views,  as  the  legal  moralist   and 
fceliish    Pharisee  ;  -which    generally   are,   either    the 
applause    of  men,    or     their    own    acceptance    with 
God.       That    is   the   most  abominable   hypocrisy  in 
ihe  sight  of  Him  who  searches  the  heart,  and  stands 
abhorred  by  every  generous  mind  ;  t/iis    is  a  crimi- 
nal usurpation  of  the  office  of  Christ,  and  the  high- 
est  dishonour  to  his  undertaking.     For  it  proceeds 
on   a  supposition,  that  the  work  of  our  Lord  is  ei- 
ther not  perfect  in  itself,  or  not  free  for  the  sinner. 
The   former  basely  reflects  on  his  power,  or   faith- 
fulness ;  and   the    latter   on   his   grace  :  both  which 
are  equally  far  from  honouring  the  adored   Redeem- 
er  under  his  cheering  and  sacred   character,  Jesus. 
The  children  of  light  should   act  from  the  most  ge- 
nerous motives  and  for  the  sublimest   end.     Love  to 
their   heavenly  Father,    and   gratitude    to  the  bleed- 
ing Saviour,    should  ever  be  the   fruitful   source    of 
their  obedience ;  and  the  glory  of  God,  the  exalted  end. 
Are    you  an   heir  of  the    kingdom  ?     You  should 
be  careful  to  preserve  a  steady  conduct  in  the  church 
of  God   and  in  the  world.     Not  only  to  be   zealous 
for    your    Father's  honour,  as  we    vulgarly    say,  by- 
fits  and    starts  ;  but  maintain  an  uniform    behaviour 
through  the  whole  of  your  conduct.     Endeavour  to 
make  it    appear   that  you  are  a   diligent  servant,  as 
well   as  a   dignified    son    of     God.       Your    practice 
should  be,  as   much    as   possible,  agreeable  to  your 
holy  profession   and   your  glorious    hope.     Remem- 
ber, that  as  your  gracious   Father  and  loving  Hus- 
band, your  glorious  relatives  and  bright  inheritance, 
are  all  in   heaven  ;  there  also   should  be  your  heart, 
and    your    convcrsalion.      For    though   you    are     an 
bcir    of   a    kingdom,  it  is  not  nf    this  "d'orld  :    and 


i92  Of    Cr.AC£,    AS    IT    REIGICS 

though  you  are  in^  ycu  are  not  of  th.e  world.  Nor 
Avili  you  have  any  rcuson  to  be  surprised,  or  asham- 
ed, if  the  world  should  hate  you. —  Jl'/iatsoever 
things  are  true  ;  iv/iaisocver  tltings  are  honesty  grave 
or  venerable  ;  ivhataoever  things  are  fiure  ;  ivhai- 
ioever  things  are  lovely  ;  ivhats.oever  things  are  of 
good  refiort  :  if  there  be  any  virtue^  and  if  there  be 
any  firaise^  the  children  of  God  undoubtedly  ought, 
above  all  others,  to  think  on  these  tilings.  For  no 
man  can  free  himselt  from  the  odious  charge  of 
being  a  dishonour  to  Christ  ar.d  a  reproach  to  his 
christian  profession,  if  he  live  under  the  dominion 
of  sin,  and  be  a  servant  of  Satan.  Such  a  person, 
whiUever  speculative  knov.hdge  he  may  have. of 
the  doctrine  of  grace,  or  v/hutcver  his  professions 
of  love  to  it  miiy  be  ;  is  destitute  of  the  faith  of  the 
gospel,  and  an  enemy  to  the  cross  of  Christ  ;  is  a 
stumbling  block  in  the  way  of  ycning  converts,  and 
leaving  the  world  in  this  coiidition,  will  feci  a  se- 
verer vengeance,  will  fall  under  double  damnation  to 
aU  eternity. 


H 


CHAP.  VIII. 

Of  Grace^  as  iC  rci^n;i  in  our  Sanctif  cation, 

AVI  NO  treated  upon  that  relative  change  j 
which  takes  place  in  the  state  of  God*s  people  in 
justification  and  adoption  ;  I  now  proceed  to  con- 
sider that  real  change,  which  is  begun  in  sanctifica- 
lion  and  made  perfect  in  glory.  This  real  change 
is  absolutely  requisite.  For  though  Christ  is  pro- 
claimed in  the  gospel,  as  entirely  free  for  the  sin- 
ner ;  and  the  though  vvc  are   considered  as  ungodlv.. 


liJ  OUR  3\2fCTIFICA'riON.  193 

ivhen  the  obedience  of  the  righteous  Jesus  is  im- 
puted to  us  for  our  justification  before  God  ;  yet, 
before  we  can  enter  the  mansions  of  immortal  pu- 
rity, we  must  be  sanctified.  Christ,  indeed,  finds 
his  people  entirely  destitute  of  holiness,  and  of 
every  desire  after  it  ;  but  he  does  not  leave  them  in 
that  state.  He  produces  in  them  a  sincere  love  to 
God,  and  a  real  pleasure  in  his  ways.  Hence  they 
are  called,  ayiholy  nation.  As  holiness  is  the  health 
of  the  soul,  and  the  beauty  of  a  rational  nature  ;  as 
it  is  the  brightest  ornament  of  the  church  of  God, 
and  essential  to  true  blessedness  ;  so,  in  a  treatise  on 
Reigning  Grace,  it  must  by  no  means  be  overlook- . 
cd  \  for  we  may  assure  ourselves  that  grace  reigns 
in  it. 

The  vast  importance  of  sanctification,  and  the 
mnk  it  holds  in  the  dispensation  of  grace,  appear 
from  hence.  It  is  the  end  of  our  eternal  election — 
a  capital  promise,  and  a  distinguished  blessing,  of 
the  covenant  of  grace — a  precious  fruit  of  redemp- 
tion by  the  blood  of  Jesus — ^the  design  of  God  in 
regeneration— the  primary  intention  of  justification 
— the  scope  of  adoption — and  absolutely  necessary 
to  glorification.  So  that,  in  the  sanctification  of  a 
sinner,  the  great  design  of  all  the  divine  operations 
respecting  that  most  glorious  of  all  works,  redemp- 
tion, arc  united. 

Sanctification,  therefore,  may  be  justly  denomi- 
2iated  a  capital  part  of  our  salvation  ;  and  is  much 
more  properly  so  termed,  than  a  condition  of  it.  For, 
to  be  delivered  from  that  bondage  to  sin  and  Satan, 
under  which  we  all  naturally  lie,  and  to  be  renewed 
after  the  image  of  God,  must  certainly  be  esteemed 
a  great  deliverance  and  a  valuable  blessing.  Now, 
in  the  enjoyment  of  that  deliverance,  and  in  the  par- 
ticipation of  this  blessing,  consists  the  very  escenceof 

R-2 


194  OF  GRACE,  AS  IT  IlEIC^•S 

sanclificatlon.  Hence  the  word  is  used  lo  signify, 
That  ivork  of  divine  grace  by  nohich  those  that  are 
culled  and  justijied  are  reneived  after  the  nnage  of 
God.  The  effect  of  this  glorious  work  is  true  holi- 
ness :  or  a  conformity  to  the  moral  perfections  of 
the  Deity.  In  other  words,  love  to  God,  and  dC; 
light  in  him  as  the  chief  good.  The  end  of  the  com- 
mandment ia  love  out  of  a  pure  heart.  So  to  love 
the  supreme  Being,  is  directly  contrary  to  the  bias 
of  corrupt  nature.  For  as  natural  depravity  radi- 
cally consisits  in  our  aversion  to  God,  which  mani- 
fests itself  in  ten  thousand  various  ways  :  so  the 
'  essence  of  true  holiness  consists  in  love  to  God. — 
This  heavenly  affection  is  the  fruitful  source  of  all 
obedience  to  Him,  and  of  all  delight  in  Him,  both 
here  and  hereafter.  Nor  is  it  only  the  true  source 
of  all  cur  obedience ;  for  it  is  also  the  sum  and  per- 
fection of  holiness.  Because  all  acceptable  duties 
naturally  flow  from  love  to  God  ;  noi  are  they  any 
thing  else,  but  the  necessary  exfiresdons  of  that  di- 
vine principle. 

Though  justification  and  sanctification  are  both 
of  them  blessings  of  grace,  and  though  they  are  ab- 
solutely inseparable;,  yet  they  are  so^  manifestly  dis- 
tinct, that  there  is  in  various  respects  a  wide  differ- 
ence between  them.  This  distinction  may  be  thus 
expressed.  Justification  respects  the  pei'son  in  a 
legal  !iense,  is  a  single  act  of  grace,  and  terminates 
in  a  relative  change  ;  that  is,  a  ft'eedom  from  pun- 
ishment, and  a  right  to  life.  Sanctification  regards 
him  in  a  physical  sense,  is  a  continued  work  of 
grace,  and  terminates  in  a  real  change,  as  to  the 
quality  both  of  habits  and  actions.  The  former  is 
by  a  righteousness  v/ithout  us  ;  the  latter  is  by  ho- 
liness wrought  in  us.  That  precedes,  as  a  cause  ; 
-his  fallows,  as  r.n  effect.     Justification  is  by  Christ 


IX    OUR  SAN'CTIFICATIOX.  195 

as  a  priest,  and  has  regard  to  the  guilt  of  sin  ;  sar.c- 
lification  is  by  him  as  a  king,  and  refers  to  its  do- 
minion. The  former  annuls  its  damning  power  ; 
the  latter  its  reigning  power.  Justification  is  in- 
stantaneous and  complete,  in  all  its  real  subjects  ; 
but  sanctification  is  progressive,  and  perfecting  by 
degrees. 

The  persons  on  whom  the  blessing  of  sanctifica- 
tion IS  bestowed,  are  those  that  are  justified,  and  in 
a  state  of  acceptance  with  God.  For  concerning 
them  it  is  written,  and  it  is  the  language  of  reigning 
grace  ;  /  ivill  fiut  v,iy  la-vs  into  their  ?)unds  end  ivritc 
them  in  their  hearts.  The  blessing  here  designed, 
and  the  favour  here  promised,  are  that  love  to  God, 
and  that  delight  in  his  law  and  ways,  which  are 
implanted  in  the  hearts  of  all  the  regenerate;  con- 
stantly inclining  them  to  obey  the  whole  levealed 
■will  of  God,  so  far  as  they  are  acquainted  Mith  it. 
Sanciification  is  a  new  covenant  blessing  ;  and  in  that 
gracious  constitution  it  is  promised  as  a  choice  pri- 
vilege, not  required  as  an  entitling  condition. 

Those  happy  souls  who  possess  the  invaluable 
blessing,  and  are  delivered  from  the  dominion  of  sin, 
are  not  under  the  liitv  ;  neither  seeking  justification 
by  it,  nor  obnoxious  to  its  curse  :  but  under  grace  ; 
are  completely  justified  by  the  free  favour  of  God, 
and  live  under  its  powerful  inSuence.  This  text 
strongly  implies,  that  all  who  are  under  the  law,  as 
a  covenant,  or  are  seeking  acceptance  with  the  eter- 
nal Judge  by  their  own  duties,  are  under  the  domi- 
nion of  sin  ;  whatever  their  character  may  be  among 
men,  or  however  high  their  pretences  may  be  to  ho- 
liness. And  as  those  that  are  under  the  law  have  no 
holiness,  they  can  perform  no  acceptable  obedience. 
For  they  that  are  in  the  fleshy  in  their  carnal,  unre- 
generate  state,  cannot  fileasc   God.     Every  one  thiit 


196  OF  GRACE,    AS  IT  REIGKS 

Is  under  the  law,  is  condemned  by  it ;  and  while  his 
person  is  accursed,  his  duties  cannot  be  accepted. 
A  man's  person  must  be  accepted  with  God,  before 
his  works  can  be  pleasing  to  him. 

To  set  the  subject  in  a  clearer  light,  it  may  be  of 
use  to  consider,  that  to  constitute  a  work  truly  good, 
it  must  be  done  from  a  right  principle,  performed 
by  a  right  rule,  and  intended  for  a  right  end. — It 
must  be  done  from  a  right  princifile.  This  is  the 
love  of  God.  The  great  command  of  the  unchange- 
able law  is,  Thou  shall  love  the  Lsrd  thy  God.  What- 
ever work  is  done  from  'any  other  principle,  how- 
ever it  may  be  applauded  by  men,  it  is  not  accepta- 
ble in  the  sight  of  Him  who  searches  the  heart.  For 
by  Him  principles,  as  well  as  actions,  are  nvei^hed. 
It  must  be  performed  by  a  right  rule.  This  is  the 
revealed  will  of  God.  His  will  is  the  rule  of  right- 
eousness. The  moral  law,  in  particular,  is  the  rule 
of  our  obedience.*  It  is  a  complete  system  of  du- 
ty;  and  considered  as  moral,  is  immutably  the  rule 
of  our  conduct.  However  cliargcable  therefore  any 
work  may  be  to  him  that  performs  it ;  or  however 
diligent  he  may  be  in  its  performance  ;  yet,  if  it 
be  no  v/here  commanded  by  the  authority  of  Hea- 
ven, it  stands  condemned  by  that  divine  query ; 
Who  hath  required  this  at  your  hands  ?  And  though 
it  be  pretended,  that  the  love  of  God  is  the  princi- 
ple, and  the  glory  of  God  the  end,  as  the  dupes  of 
superstition,  both  ancient  and  modern,  have  gene- 
rally done;  yet,  being  no  where  enjoined  in  our 
only  rule  of  faith  and  practice,  it  is  no  better  than 
rafirobate  silver,  and  will  certainly  be  rejected  o^\ 
God.     So  that  however  highly  the  performer   may 

*  See  my  Death  of  Legal  Hope,  Iht  Life  of  Emnselicat] 
Obedience,  Sect.  vii.  where  this  subject  is  professedly  discuss* 
<Q^,  IQ  opposition  to  the  AntiHonnians. 


IN  OUR  SAXCTIFICATIOX.  I9T 

pleuse  himself,  or  gratify  his  own  pride  by  the  deed, 
he  cannot  be  commended  for  his  obedience.  For 
-where  there  is  no  command,  explicit  or  implied,, 
there  can  be  no  obedience  ;  consequently,  no  ^ood 
Avork. — It  must  be  intended  for  a  right  end.  That, 
IS,  the  glory  of  the  Supreme  Being.  JV/iatsoever  ye 
doj  do  ail  to  the  glory  of  God^  is  the  peremptory  com- 
mand of  the  Most  High.  And  as  this  is  the  end 
for  which  Jehovah  himself  acts,  in  all  his  Works 
both  of  providence  and  grace  ;  so  it  is  the  highest 
end  at  which  we  can  possibly  aim.  No  man,  how- 
ever, can  act  for  so  sublime  an  end,  but  he  that  is 
taught  of  God,  and  fully  persuudcd  that  justifica- 
tion is  entirely  by  grace:  in  such  a  sense  by  grace, 
as  to  be  detached  froin  all  works,  depcndcni  on  no 
conditions,  to  be  performed  by  him.  For  till  then 
he  cannot  but  refer  his  supposed  good  actions  prin- 
cipally to  self,  and  his  own  acceptarice  with  God. 
This  is  the  highest  end  for  which  such  a  person  can 
possibly  act,  though  other  and  baser  ends  are  often 
proposed  by  him.  But  those  works  that  are  truly 
good,  and  which  the  Floly  Spirit  calls  the  fruits  of 
righteousness  ;  are,  in  the  design  of  their  performer^ 
as  well  as  in  tlie  issue,  i*©  the  glory  cnd/iraUe  of  God. 
Now  though  an  unregenerate  man  m.ay  do  those 
things  which  are  materially  good,  and  by  a  right 
rule  ;  yet  none  that  are  ignorant  of  the  gospel  of  di- 
vine grace,  can  act  from  that  generous  principle  and 
Tor  that  exalted  end,  which  are  absolutely  necessary 
to  constitute  a  good  workr 

To  confirm  the  argument,  and  to  illustrate  the 
point,  I  would  observe  ;  That  man  is  a  fallen  crea- 
ture ;  entirely  destitute  of  the  holy  image  and  love 
of  God.  So  far  from  loving  his  Maker,  or  de- 
lighting in  his  ways,  he  is  an  enemy  to  him.  The 
language   of  an  unregcnerate  xnan'si  heart  and  con- 


JJdlj^  OF  GRACE,  AS  fX  KJ5IGNS 

duct,  is  that  of  those  profane  wretches  in  the  book  of 
Job,  who  say  to  God,  Defiart  from  us  ;  for  nue  desire 
not  the  knowledge  of  thy  ways.  What  is  the  jilmigh' 
ty  that  we  dhould  serve  hitn  ?  And  what  firoft  should 
we  have  if  we  firay  to  him  P*  Neither  the  commands 
of  the  divine  law,  though  the  strictest  and  purest  im- 
aginable ;  nor  all  the  vengeance  threatened  against 
disobedience  to  those  commands,  can  work  in  our 
hearts  the  least  degree  of  love  to  God  the  lawgiver : 
nor,  considering  ourselves  as  apostate  creatures  and 
under  the  curse,  is  it  in  the  nature  of  things  possible. 
For  the  more  pure  its  precepts  are,  so  much  the 
more  contrary  to  the  bias  of  corrupted  nature  :  and 
it  is  evident,  that  its  awful  sanction  cannot  be  approv- 
ed by  a  person  obnoxious  to  its  con<lemnrng  power. 
Consequently,  the  divine  Lawgiver  can  have  no  share 
in  our  ciffections,  while  v/e  continue  in  this  deplora- 
ble condition. 

Fallen  man,  therefore,  cannot  love  God,  but  as 
he  is  revealed  in  a  Mediator.  He  must  behold  his 
Maker's  glory  in  the  face  of  Jesus  Christ,  before  he 
can  love .  him,  or  have  the  least  desire  to  promote 
his  glory.  Now,  as  there  is  no  revelation  of  the 
glory  of  God   ia  Christ,  but  by  the   gospel;  and  as 

*  Job  xxi.  T4,  15.  I  humbly  conceive,  that  the  unregcne- 
rate  man's  habitual  forgetfnliiess  of  God,  the  uneasiness  he  feels 
when  the  thoughts  of  his  Maker  and  Judge  dart  into  his  mind, 
and  his  endeavours  to  exclude  them  as  unwelcome  intruders — 
his  passion  for  sinful  pleasures,  and  his  love  to  present  enjoy- 
iiienls — the  enmity  he  has  to  the  people  of  God,  ixnti  his  aver- 
sion to  serious,  religious,  heavenly  conversation — and,  finally, 
the  treatment  with  which  the  gospel  meets  in  his  breast ;  evea 
the  GOSPEL  of  saving  grace,  that  brightest  mirror  of  the  divine 
perfections ;  are  evidences  of  this  humbling  truth,  and  fully 
prove  the  opprobrious  charge. — Is  not  this  a  striking  prooti 
that  a  divine  power,  an  invincible  agency,  «  necessary  to  rege 
Derate  the  soul  and  convei't  (be  heart  ^ 


i 


IN  OUR  SANCTIFICATION'.  1^ 

we  caniiot  beliolcl  it  but  by  faith  ;  it  necessarily  fol- 
lows, that  no  man  can  unfeignedly  love  God,  or 
sincerely  desire  to  glorify  him,  while  ignorant  of 
the  truth.  But  as  there  is  the  brightest  display  of 
all  the  divine  perfections  in  Jesus  Christ,  and  as  the 
gospel  reveals  him  in  his  glory  and  beauty ;  so, 
through  the  sacred  influence  of  the  Holy  Spirit,  sin- 
ners behold  the  infinite  amiableness  and  transcend- 
ent glory  of  God,  in  the  person  and  work  of  Imma- 
nuel.  The  gospel  being  a  declaration  ot  that  per- 
fect forgiveness  which  is  with  God,  and  of  that 
wonderful  salvation  which  is  by  Christ,  which  are 
full,  free,  and  everlasting  ;  by  whomsoever  the  gos- 
pel is  believed,  peace  of  conscience,  and  the  love 
of  God  are  in  some  degree  enjoyed.  While,  in 
proportion  to  the  believer's  views  of  the  divine 
glory,  revealed  in  Jesus  ;  and  his  experience  of  di- 
vine love,  shed  abroad  in  the  heart  ;  will  be  his  re- 
turns of  affection  and  gratitude  to  God — as  an  infi- 
nitely amiable  Being,  considered  m  himself;  as  in- 
conceivably gracious,  to  needy,  guilty,  unworthy 
creatures.  His  language  will  be,  IV/iat  shall  I  ren^ 
dcr  to  the  Lord  for  all  his  benefits  ?  Bless  the  L§rdy 
O  my  soul  I  and  all  that  is  nvithin  me  bless  his  holy 
Tiame  .'  Being  born  from  above,  he  delights  in  the 
law  of  Gody  after  the  intu-.-rd  maii  ;  and  is  habitually 
desirous  of  being  more  and  more  conformed  to  it, 
a^it  is  a  transcript  of  the  divine  purity,  and  the  reve- 
lalion  of  the  divine  will.  Now  he  is  furnished  with 
that  generous  principle  of  action,  love  to  God. 
The  obedience  he  now  performs,  and  that  which 
God  accepts,  is — not  the  service  of  a  mere  merce- 
nary, in  erder  to  gain  a  title  to  life,  as  a  reward  for 
his  work ;  much  less  of  a  slave,  that  is  driven  to  it 
by  the  goad  of  terror — but,  the  obedience  of  a  child, 
or   of  a   spouse  ;    of  one    who   regards   the   divine 


2Q0  OF    GHACE,    AS    IT   KEiCIsS 

commands  as  coming  from    a   father,  or  from  a  Iills- 
band.     Being  deed  to  the  la-u,  he  lives  to  God. 

I  said,  being  dead  to  the  law.  This  is  the  case 
of  none  but  those  that  are  poor  in  spirit,  and  have 
received  the  atonement  in  the  blood  of  Christ; 
those  who  rely  on  his  work  alone,  as  completely 
sufficient  to  procure  their  acceptance  with  God,  and 
as  perfectly  satisfying  an  awakened  conscience,  re- 
-specting  that  important  affair.  So  the  apostle  ;  Ye 
arc  become  dead  to  the  law  by  (he  body  of  Christ. — 
We  are  delivered  from  the  lawy  that  being^  dead 
zvherein  we  were  held.  In  these  remarkable  words 
the  believer  is  described  as  being  dead  to  the  law, 
and  the  law  as  dead  to  him.  By  which  are  signifi- 
ed, that  the  law  has  no  more  power  over  a  believer 
to  exact  obedience,  as  the  condition  of  life ;  or  to 
threaten  vengeance  against  him,  in  case  of  disobe- 
dience;  than  a  deceased  husband  has  to  demand 
obedience  from  a  living  v.nfe ;  or,  on  account  of 
disobedience,  to  threaten  her  with  punishment — 
That,  the  real  christian,  being  de.id  to  the  law,  has  s 
no  more  expectation  of  justification  by  his  own  obe-J 
dience  to  it,  thim  a  living  wife  has  of  assistance  from 
a  dead  husband — And  tiiat,  as  she  can  have  no  ex- 
pectation of  receiving  r.ny  benefit  'from  him,  he  be- 
ing dead ;  so  she  cannot  rationally  have  any  fears  of 
suffering  evil  at  his  hand. 

But  though  the  law,  as  a  covenant,  ceases  to 
have  any  demands  on  theju  that  are  in  Chrint  Jesus; 
yet,  as  a  rule  of  conduct,  and  as  in  the  hand  of 
Christ,  it  is  of  great  utility  to  believers,  and  to  the 
most  advanced  suint.  Nor,  thus  considered,  it  is 
possible  that  it  should  be  deprived  of  its  authority, 
or  lose  its  use.  For  it  is  no  other  than  the  rule  of 
that  obedience  which  the  nature  of  God  and  man, 
and   the  relation    subsisting   !)ctween   them,    render 


!N  OUK  SAXCTIFTCATIOy.  201 

■jGcesseay.  To  imagine  the  law  vacated,  in  this 
respect,  IS  to  suppose  that  relation  to  cease,  which 
has  ever  subsisted,  and  cannot  but  subsist,  between 
the  great  Sovereign  and  his  dependent  creatures, 
who  are  the  subjects  of  his  moral  governmen|k 
Nor,  thus  considered,  are  its  commands  burden- 
some, or  iis  yoke  gallirig',  to  the  real  christian.  He 
r.pproves  of  it;  he  delights  in  it,  after  the  inward 
man.  For,  <\s  a  friend  and  a  guide,  it  points  out 
the  way  in  which  he  is  to  manifest  his  thankfulness 
to  God  for  ail  his  favours  ;  and  the  new  disposUion 
he  received  in  regeneration,  from  h.is  Law-f\i; filler, 
inclines  him  to  pay  it  the  most  sincere  and  uninter- 
rupted re.f^ards.  The  obedience  he  now  performs 
is  in  newness  of  spirit^  and  7iot  in  the  oldness  of  the 
letter. 

Should  any  pretenders  to  holiness,  the  genuine 
offspring  oi  tiie  ancient  Pharisees,  object,  that  by 
faith  tve  make  void  the  laiv^  our  answer  is  ready — 
God  forbid  !  Yea,  rather,  ive  e  stab  li  ah  the  lanv,  both 
by  the  doctrine  and  ihe  principle  of  faith.  By  the 
doctrine  of  faith.  Because  we  teach,  that  there  is 
no  salvation  for  any  of  the  children  of  men,  without 
a  perfect  fulfilment  of  all  its  righteous  demands.*— 
This,  though  impo.ssible  to  a  fallen  enfeebled  crea- 
ture, was  puiictu.iiiy  performed  by  Messiah  the  sure- 
ty ;  which,  being  placed 'to  the  account  oi  a  believ- 
ing sinner,  renders  him  complete^.y  righteous.  Thus 
the  law,  so  far  from  being  made  void,  is  honoured 
— is  magnified,  and  that  to  the  highcbt  degree. — 
The  obeuience  performed  to  the  preceptive  part  of 
the  law,  by  a  divine  Redeemer  ;  and  the  sufferings 
of  an  incarnate  God  on  the  cross,  in  conformity  to 
its  penal  sanction ;  more  highly  honour  it,  than  all 
the  obedience  which  an  ebsoJutely  innocent  race  of 
creatures  could  ever  have  yielded ;  than  all  the 
S 


202  OP  GKACE,  AS  IT  REIGNS 

sufferings,  which  the  many  mi  liions  of  the  dinnnct'l 
can  endure  to  eternity.  By  the  firincifilc  of  faith. 
For  as  it  purifies  the  heart  from  an  evil  conscience, 
through  the  application  of  atoning  hlcod  ;  so  it  v/orks 
^-  love — love  to  God,  his  people,  ajnl  his  cause,  in 
some  degree  conformable  to  the  law,  as  the  rule  of 
righteousness.  Hence  it  is  that  those  who  believe, 
arc  said  to  be  sancti/itd  by  that  faith  nvhich  is  in  Je- 
sus. If  any  one  therefore  pretend  to  believe  in  Christ, 
to  love  his  name,  and  to  enjoy  communion  with  him, 
•vvho  does  not  pay  an  habitual  regard  to  his  com- 
mands ;  he  is  a  liar,  and  the  truth  is  7iot  in  him.  For 
our  Lord  says,  If  a  man  love  m<?,  he  will  keep,  my 
yjords.  He  informs  us  also,  that  the  reason  why  any 
one  does  not  keep  his  sayings,  is  because  he  does  not 
love  Him,  whatever  he  may  profess  to  the  contrary. 
That  is  no  love,  which  is  not  productive  of  obedience, 
-which  springs  not  from  love.  Pretensions  to  love, 
"without  obedience,  are  glaring  hypocrisy  :  and  obe- 
dience, without  love,  is  mere  slavery. 

The  great  and  heavenly  blessing  of  sasctification 
is  the  fruit  of  our  union  with  Christ.  In  virtue  of 
that  union  which  subsists  between  Christ  as  the 
head,  and  the  church  as  his  mystical  body,  the  cho- 
sen of  God  become  subjects  of  regenerating  grace, 
and  are  possessed  of  the  H<ily  Spirit.  According 
to  those  emphatical  and  instructive  words  :  Wichoui 
7ne^  without  vital  union  with  me,  similar  to  that  of 
a  living  branchy  to  a  flourishing  vine  ;  ye  can  do  no^ 
thing  that  is  truly  good  and  acceptable  in  the  sightof 
God.  It  is  by  the  Spirit  of  truth  and  the  word  of 
grace,  that  any  sinner  is  or  can  be  sanctihed. — As  it 
is  written.  Ye  have  fiurifitd  your  souls  in  obeying  ths 
truth,  through  the  S/iirit.  Hence  we  read,  of  the 
f}«inctifc(9*i»n  •f  the  Spirit  ;  of  the  holiness  of  truth 


tS  OtTR  SANCTiriCATION.  206 

and,  of  being  sanctijied  by  the  truth* — By  comparing 
these  passages  together,  it  is  evident  that  the  divine 
Spirit  employs  evangelical  truth  as  the  appointed  in- 
strument, in  producing  that  holiness  in  the  heart  and 
life  of  a  christian,  which  is  included  in  the  blessing, 
and  signified  by  the  term,  sanctification.  For  this 
feasen  it  is  that  our  great  Intercessor  prays,  Sancti' 
fy  them  through  thy  truth  ;  thy  word  is  truth  :  and 
asserts,  Ye  arc  clean  through  the  'mord  ivhich  I  havf- 
Bfioken  unto  you.-f 

The  truth  of  the  gospel  is  that  mirror  in  which  we 
behold  the  gracious  designs  of  God  respecting  us  ; 
the  all-sufficiency  of  Chri^t^  and  his  finished  work 
v/rought  out  for  the  guilty.  Beholding,  as  in  a  glass^, 
the  glory  0^  the  Lord ;  we  are  changed  into  the  same 
image^from  glory  to  glory  y  even  as  by  the  Spirit  of  the 
Lord. — As  the  countenance  of  Moses,  after  his  fami- 
liar converse  with  Jehovah,  shone  with  such  dazzling 
radiance  th;it  the  chosen  tribes  could  not  steadily  be- 
hold it ;  so  the  bclicTer,  viewing  the  King  of  glory  in 
his  matchless  beauty,  derives  a  likeness  to  the  glorious 
object  of  his  views  and  his  love.  For,  the  more  fre- 
quently he  beholds  him,  the  more  fully  he  knows  his 
perfections,  of  which  his  holmess  is  the  ornament. 
The  more  he  knows  them,  the  more  ardently  he  loves 
them.  The  more  he  loves  them,  the  more  he  desires 
It  conformity  to  them  ;  for  love  aspires  after  a  likeness 
to  the  beloved.  The  more  he  loves  the  transcend- 
(  ntly  amiable  God,  the  more  frequently,  attentively, 
and  delightfully  will  he  behold  him.  Thus  he  ob- 
■ains,  by  every  fresh  view,  anew  feature  of  Jehovah*s 
•jlorious  image4     Hence  it  appears,  that  our  advanc- 

*  1  Pet.  i.  2.    2  Thess.  ii.  13.    Eph.  iv.  24.    John  xvh.  19. 
t  John  xvii.  17.  and  xt.  3.       t  ^Vitsii  O  Econ.  Fmd.  L 

HI.  c.  sii.  un. 


^04  OF  CRA.CE,  AS  IT  REFGNS 

es  in  true  holiness  will  always  keep  pace  with  our 
views  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 
Or,  in  other  words,  that  a  life  of  holiness  to  the  ho- 
nour of  Christ,  as  our  King  and  our  God  ;  will  always 
bear  an  exact  proportion  to  a  lite  of  faith  upon  him^ 
us  our  Surety  and  our  Saviour. 

As  the  word  of  grace  is  the  proper  warrant  and 
ground  of  faitli,  the  more  clear  our  conceptions  are 
concerning  its  trutli  and  certainty,  the  more  firmly 
shall  we  confide  in  it:  consequently^the  fruits  of  ho- 
liness will  more  abundantly  adorn  our  conversation. 
For  the  gospel  b r in gsi  forth  fruit  in  alt  them  that  knotu 
it  in  truth  :  and  it  is  by  the  exceeding  great  and  fire- 
cious  promises  contained  in  it,  that  we  are  made  par- 
takers of  a  divine  nature.  Honce  the  gospel  is  com- 
pared, by  an  infallible  author,  to  a  mould  ii.to  which 
melted  metals  are  cast  ;  fi^m  which  they  receive  their 
form  and  take  their  impression.  God  be  thanked  that 
ye  ivere  the  servants  of  ^tn  ;  but  yc  have  obeyed  from 
the  heart  that  tyfie  of  doctrine,  into  tvhich  ye  nvere  dc- 
iivered*  As  the  gospel  of  peace  is  the  doctrine  here 
designed,  and  as  it  is  according  to  godlii^ess  ;  so 
those  that  receive  impressions  from  it,  must,  in  pro- 
portion to  its  heavenly  infiuence,  have  their  tempers 
and  conduct  conformed  to  the  law  of  God  as  the  rule 
of  righteousness.  Thus  the  truth  becomes  effectual, 
through  the  agency  of  the  Holy  Spirit,  to  produce 
that  purity  of  heart  which  is  the  health  of  the  soul  ; 
and  those  good  works  which  arc  the  only  ornament 
of  a  christian  profession. 

As  all  the  ordinances  of  grace  are  cafculated  to  in- 
crease our  knowledge  and  love  of  Christ ;  so  they  are 
adapted  to  promote  the  work  of  sanctification.  Whe- 
ther, therefore,  they  be  those  of  the  closet  or  of  the 

*  Rom.  vi.  17.     So  the  origreal  reads. 


RT  OCTR  SANCTlPrCATlOiT,  205 

family  ;  whether  public  or  private  ;  they  ought,  by 
all  means,  to  be  consciemiously  observed,  by  all  who 
profess  themselves  the  disciples  of  the  holy  Jesus, 
All  that  attend  upon  them  in  faith,  shall  certainly 
find  them  the  happy  means  of  promoting  their  know- 
ledge of  the  true  God,  their  growth  in  grace,  and 
their  udvuneement  in  real  holiness. 

We  may  now  consider  the  principal  motives  that 
are  used  in  the  book  of  God,  to  stir  up  the  minds  of 
believers  to  seek  a  larger  enjoyment  of  sanctification, 
and  to  abound  in  every  good  work.  These  motives 
are  various,  yet  ail  evangelical.  Believers  are  ex- 
horted to  obedicRce,  from  the  consideration  of  their 
distinguishing  characters,  ;xs  the  elect  of  God^  and  a 
peculiar  fieofile* — The  Jiurchasc  which  Christ  has^ 
made  of  his  chosen,  and  the  unequalled/zrzce  which  he 
paid  for  their  deliverance,  afford  a  charming,  a  con- 
straining motive,  to  be  holy  in  all  manner  of  conver- 
sation. The  prise  with  which  they  were  bought,  be- 
ing nothing  less  than  the  infinitely  precious  blood  of 
Jesus,  our  incarnate  God  ;  a  remembrance  of  it  should 
kindle  in  their  hearts  the  most  fervent  glow  of  hea- 
venly gratitude,  and  elevate  them  to  a  pitch  of  seraph- 
ic devotion  ;  and  this  more  especially,  when  they  re- 
ikct  on  that  abject  slavery  and  miserable  state,  in 
which  they  were  viewed  by  the  Lord  Redeemer,  when 
he  undertook  their  cause,  and  gave  his  very  life  a 
ransom  for  them.  In  the  sufferings  of  Christ  on  the 
cross,  M-e  behold  his  tenderest  compassion  to  perish- 
ing souls  ;  his  intense  regard  to  the  rights  of  his  Fa- 
ther's violated  law  ;  and  the  concern  he  had  for  the 
honour  of  his  divine  government.  Considerations 
these,  most  happily  calculated  to  mortify  our  lusts 
and  quicken  our  graces ;  to  make  us  loath  sin  and 
love  the  law,  as  bemg  holy,andjust^and^ood> 

'■'  Col.  iii.  12,  13,  14.     1  Pet.  2..  9, 

S  3 


206  OF  GRACE,  AS  IT  REfGXS 

Here  we  sec  the  tenderest  compassion  to  our  pe- 
rishing souls,  expressed  in  a  way   superior  to  all  the 
power  of  language  ;  superior   to  all    finite   concep- 
tion.    This   he  expressed — be   astonished,  ye  inha- 
bitants of  tlie  heavenly  world  1  while  all  the  redeem- 
ed of  the   Lord  arc   transported   with  holy  wonder, 
and   filled    with    adoring    gratitude  I — This    he    ex- 
pressed   in    tears  and    ciies,  in    groans    and    blood. 
Consider  him,  O  believer,  loaded   with    reproaches 
by  his  enemies,  deserted  by  his  friends,  and  forsak* 
en  even    by   his   God — Consider   him  in   these  cir- 
cumstances of  unparalleled    woe,  and   see   whether 
it  will  not  fire  your    heart    with    holy  zeal,    and  ■Arm 
your   hands  with  an  heavenly  resolution,    to   crucify 
every    lust,    to  mortify    every    vile    aficction.      Did 
Hannibal,   by   the   command   of  his   father,   sweai' 
at  the   altar,    to    muiniain    an   irreconcilable    enmity 
against    the     Romans  ?     So    should    the     Christian, 
when  standing  as  it  were    at  the   foot  of  the   cross, 
and  beholding  the  sufferings    of  his   dying    Saviour, 
swear   to   maintain    a   perpetual  opposition   against 
every  lust    and    every  sin.     Here  he  will   form  his 
firmest  resolves,  to  enter  into  no   alliance,   to  admit 
of  no  truce,   with    tho-se  enemies   of  his   soul    and 
murderers    of  his  Lord.     Such   a  consideration,  set 
home    by   the    blessed   Spirit,  will  be  instead    of  a 
thousand  arguments  to  persuade,  instead  of  a  thou- 
sand   incentives  to  prompt,    to    cheerful  obedience. 
So  struck  was  Paul  with  a  view'  of  this  astonishing 
love,  and  the  righteous    claim  which  Jesus    has   to 
every  heart,  that  he    accounted  a    want   of  love    to 
him  the  highest   pitch  of  ingratitude   and   wicked- 
jiess ;  and  boldly  pronounced  the  state  of  such  to  be- 
vvccursed  to  the  last  degree.* 

*  1  Cor.  xvi,  22. 


IS  OUR  SAiiCTIFICATIOy-  SOf 

Here  w'C  behold  the  Redeemer's  love  to  his  Fa- 
ther's law,  ar.d  the  superlative  regard  that  he  hi-d  to 
the  honour  of  his  divine  government.  For  though 
he  was  determined  that  the  rebels  should  be  saved 
from  deserved  destruction  ;  yet  rather  than  the 
least  reflection  should  ever  be  cast  on  the  violated 
law  as  though  its  precepts  were  unreasonable,  or 
its  penalty  cruel ;  he  Himself  would  obey,  he  Him- 
self would  bleed.  By  which  procedure  he  declared, 
in  the  most  emphatical  manner,  that  the  law,  in  its 
precepts,  is  entirely  hely  and  good  ;  and,  in  its 
penal  sunciion,  perfectly  just.  And  at  the  san.e  time 
he  demonstrated,  how  justly  those  who  die  under 
its  curse,  are  punished^with  everlasting  destruction. 
Reflect  upon  this,  believer,  and  see  whether  it  will 
not  prove  a  noble  incentive  to  labour  and  strive  after 
a  more  perfect  conformity  to  its- holy  precepts,  in  all 
your  tempers,  words,  and  actions  ;  in  all  that  you 
are,  and  in  all  that  you  do.  Then  you  will  sec, 
that  as  the  Lord,  out  of  love  to  your  soul  and  in  hon- 
our to  the  law,  refused  not  to  die  the  most  infamous 
death  for  your  salvation ;  you  are  laid  under  the 
str(-ngest  obligations  to  love  his  name,  and  reverence 
the  law  ;  to  confide  in  his  atonement,  and  imitate  his 
example. 

When  the  christian  considers  that  his  whole  per- 
son is  the  object  of  redeeming  love,  and  the  pur- 
chase of  Immanuel's  blood  ;  when  he  reflects,  that 
the  end  intended  by  this  purchase  is,  that  he  should 
a-crxie  the  Lord  without  fear  in  holiness  and  righteous^ 
ness  all  the  days  of  his  life ;  and  that  he  should  live 
to  Him  who  died  for  him  and  rose  again  :  beholding 
such  a  deliverence,  by  such  stupendous  means,  and 
for  such  a  glorious  end  ;  he  will  exclaim  with  Ezra, 
(in  an  infinitely  less  important  occasion  ;  Seeing  that 
:'i9Uj  our  God^  hast  given  us  such  deliverence  as  thisf. 


30$  OF  GHACE,  AS  FT  REIGNS 

ehould  v}c  again  break  thy  commandments  ?  The 
heart  that  is  not  moved,  by  such  considerations  as 
these,  to  love  the  Redeemer  and  to  glorify  his  name, 
is  harder  than  stone,  and  colder  than  ice ;  is  entire- 
ly destitute  of  every  grateful  feeling. — Were  believ- 
ers more  fully  acquainted  with  the  love  of  a  dying 
Saviour,  and  tht:  infinite  eSU  acy  of  his  atoning  blood  ^ 
their  dependence  on  iiim  would  be  more  steady,  and 
their  love  to  him  would  be  more  fervent.  And  were 
this  the  case,  how  patient  would  they  be  under  all 
their  afflictions  ;  how  thankful  in  all  their  enjoyments;, 
how  ardent  in  all  their  devotions ;  how  holy  in  all 
their  conversation  ;  how  useful  in  all  their  beaviour  ! 
Yea,  how  peaceful,  how  joyful,  in  the  prospect  of 
death  and  a  future  world  !  Then  would  their  lives  b« 
happy  indeed. — The  purchase  made  by  the  holy  One 
of  God  is  therefore  a  noble,  a  constraining  motive  to 
holiness  of  life. 

Their  calling  is  another  consideration  used  to  the 
same  purpose.  As  He  vjho  hath  called  you  is  holy,  so 
lie  ye  holy  in  all  manner  of  conversation.  The  chris- 
tian should  often  meditate  on  the  nature  and  excel- 
lence of  his  high,  holy,  heavenly  calling.  Being  call- 
ed by  grace,  he  is  translated  out  of  darkness  into  7nar- 
jellous  light  j'  and  from  under  the  fioioer  of  darkness^ 
into  the  kingdom  of  God's  dear  Son.  Out  of  a  state 
of  wrath,  and  of  alienation  from  God,  he  is  brought  in- 
to a  state  of  peace,  and  of  communion  with  him.  Now,, 
the  very  end  of  his  calling  is,  that  he  might  be  holy  : 
that  he  ntight  show  forth  the  praises  of  his  infinite 
Benefactor  here  below,  aud  finally  attain  his  glory  in 
the  upper  world. — How  great  the  blessing  itself! 
How  gracious,  how  glorious  the  design  of  God  in  be- 
stowing it  1  The  remembrance  of  this  must  necessa- 
rily have  a  tendency  to  holiness,  in  every  heart  that 
xain  the  least  acquainted  with  it. 


IN  OUR  SANCTIFICATrON.  209 

The  mercies  of  God  in  general,  and  more  particu- 
larly that  special  mercy  manifested  in  the  free  purdon 
of  all  their  sins,  and  the  everlasting  justification  of 
their  persons,  constitute  the  noblest  attractive  cf  the 
heart.* — An  attractive  of  sovereign  efficacy,  to  draw 
forth  all  the  powers  of  iheir  souls,  in  a  way  of  cheer- 
ful obedience  to  the  ever-merciful  God.  That/b?- 
ffivcness  which  is  with  oar  Sovereign,  and  the  mani- 
festation of  it ;  far  from  being  an  incentive  to  vice, 
causes  them  to  fear  and  reverence,  to  love  and  adore 
him. — The  state  of  believers,  as  not  being  under  the 
iaw,  is  considered  and  improved  to  the  same  excel- 
lent purpose.  Sin  shall  not  have  dominion  over  you. 
On  what  is  this  positive  assertion  grounded  ?  Is  it 
because  they  are  bound  to  obedience,  on  pain  of  in- 
curring Che  curse  of  a  righteous  law  ;  or  the  dread- 
ful peril  of  suffering  eternal  ruin  ?  Far  from  it.  The 
reason  assigned,  which  ought  ever  to  be  r/t^member- 
cd,  is  ;  For  ye'  are  not  under  the  law^  but  under 
gracc.^  Here  grace  is  described  as  huving  dominion. 
Here  grace  reigns.  This  consideration  the  apostle 
applies,  as  a  prowerful  ihotive  lo  holy  obedience. ' 

The  Ji/iul  relation  in  which  believers  stand  to  God, 
and  their  hope  of  life  eternal,  constitute  another  mo- 
tive to  answer  the  same  important  end4  The  inspir- 
ed writers  frequently  take  notice  of  that  sublime  re- 
lation to  remind  them  of  the  dignity  and  privileges 
attending  it,  and  to  promote  a  suitable  conduct.  And, 
surely,  the  children  of  God  should  act  from  nobler 
principles,  and  have  more  elevattd  views,  tlian  the 
slaves  of  sensuality  and  the  servants  of  sin.  A  con- 
sideration of  their  heavenly  birth,  their  honourable 
character,  and  infinite  inheritance,  must  animate 
them  to  walk  as  becomes  the  citizens  of  the  New-Je- 

•^  Rom.  xii.  1.      t  Rom.  vi.  14.       |  Eph.  v.  i      Phil.  ii.  1^. 


^IQ  OF  GfiACl!,  AS  ir  R£!C.n5^ 

rusalcm,  and  tlic  expectants-  ©f  an  eternal  crowu. — 
The  ifidiuci/ing-  of  the  Holy  Spirit,  together  with  the 
safety  and  comfort  of  believers,  which  in  various  re- 
spects arise  irom  it ;  are  considered  and  urged  for 
their  advancement  in  holiness.*  For  the  absolute  ne- 
cessity of  his  abiding  presence  with  the  people  of 
-God,  is  no  small  inducement  not  to  grieve  the  sacred 
inhabitant,  by  a  loose  and  careless  conversation. 

The  /ironiiaesy  which  are  all  yea  and  avienin  Christ 
Jcsua  :  those  exceeding  great  and  precious  promises, 
^vhich  relate  both  to  this  world  and  that  which  is  to 
come  ;  are  improved,  as  a  fur^her  motive,  to  induce- 
the  children  of  God  to  press  forward  after  all  holi- 
ness of  heart  and  iife.f  The  apostle  Peter,  as  before 
observed,  considering  their  tenden«y  and  desiga 
scruples  not  to  affirnv,  that  it  is  by  them  ;  by  their  in- 
fluence on  the  soul,  that  we  are  made  fiartakers  of  a 
divine  nature.\  These  glorious  promises  are  greats 
as  the  heart  of  man  can  conceive,  gr«at  as  Jehovah 
himself  can  make. 

The  consideration  of  those  chastisements  with 
which  the  Lord,  as  a  father,  corrects  his  children, 
when  remiss  in  their  duty,  and  negligent  in  the  prac- 
tice of  good  works  ;  is  another  motive  to  stir  them 
up  to  follow  after  holiness,  and  to  make  them  watch- 
ful against  the  incursions  of  temptatio'.i.§  I  said, 
with  which  the  Lord  as  a  father  chastises;  not 
punishes.  For  it  is  the  property  and  business  of  a 
tender  father  to  correct  his  children,  when  disobe- 
dient ;  but  of  a  Judge  and  of  an  executioner,  to 
pronounce  a  person  worthy  of  punishment  and  to 
inflict  it,  which,  in  the  proper  sense  of  fiuniehmait^ 
makes  no  part  of  the   divine    conduct   toward   the 

*  1  Cor.iii.  16,  17.  Eph.  iv.  30.  f  2 Pet.  i.  4.  2Cor. 
tiK  1.        I  2  Pet.  i.  4.        5  Psal.  Ixxxix.  30,  31,  a2. 


liJ  Oi'R  SAXCTinCATlOlf.  211 

ijcirs  of  glory.  When  their  heavenly  Father  chas- 
tises them,  it  is  not  merely  to  demonstrate  his  own 
sovereignty,  but  to  corrc-ct  for  faults  committed  ;  and 
that,  not  in  wrath,  but  in  lo\e.  Yea,  he  does  it  be- 
cause he  loves  them,  in  older  to  make  thtm  partak- 
ers of  his  holineaSf  and  that  they  may  not  be  cvndeymi- 
ed  tvith  the  xvorld.*  This  being  the  design  of  God 
in  chastising  his  people,  and  the  severest  chastise- 
ments being  a  fiilit  of  his  paternal  care  ;  though  the 
means  be  grievous,  yet  they  are  salvitary,  and  the  end 
•is  glorious.  Correct  them  he  will,  but  not  disinherit 
them.  He  will  make  them  smart  for  their  folly,  but 
he  will  not  abandon  them  to  ruin.  According  to  that 
declaration;  If  his  children  forsake  my  iaiu^  a?id  walk 
?iot  in  my  judgments  ;  if  they  break  my  statutes,  a7id 
kee/i  not  my  c07junandmtnts  ;  then  nvill  I  vhit  their 
transgressions  with  a  rod-,  and  their  iniquity  tvith 
stripes.  JVevcrtheless,  my  loving  kindness  ivill  I  not 
utterly  take  from  him,  nor  suffer  my  faithfulness  to 
fail.-f  As  the  Lord  corrects  hi^  children,  when  diso- 
bedient;  so  he  reveals  more  of  his  love  to  them,  when 
they  walk  steadily  in  the  paths  of  duty.  Such  as 
maintain  the  closest  communion  with  him,  and 
most  punctually  obey  his  commands,  have  reason 
to  expect  riclver  manifestations  of  his  love  ;  to  live 
more  under  tlve  smiles  of  his  countenanec ;  and, 
consequently,  to  be  more  joyful  in  their  pilgrimage 
here  on  earth,  having  larger  foretastes  of  future 
glory.  While  those  of  his  people  that  backslide 
more  frequently,  and  are  not  so  careful  to  perform 
his  will ;  come  ofterver  under  his  correcting  hand, 
and  their  comfortable  communion  with  him  is  more 
interrupted. 

*  Heb.  xi!.  5—11.     1  Cor.  xl  32.  f  PsaJ,  Ixxxix.  30l 

?A,  32,33. 


212  OF   CRACE,    AS    IT    REICN8 

This  motive,  it  must  be  confessed,  is  of  a  less  ^e^ 
nerous  kind  than  those  before  mentioned.  Not- 
Nvitlislanding,  in  the  present  imperfect  state,  it  has 
its  use.  Nor  is  it  destitute  of  holy  love.  P'or 
thoui^h  the  redeemed  of  the  Lord  fear  the  frowns 
of  iheir  Father's  face,  and  the  lashes  of  his  correct- 
ing rod  ;  yet  they  do  not  live  under  the  slavish  ap- 
prehensions of  eternal  wrath,  nor  are  they  kept  in 
the  way  of  duly,  by  the  tormenting  fears  of  that 
awfui  punishment.  Though  they  may  justly  expect 
more  copious  manifestations  of  their  Father's  love, 
when  they  walk  in  obedience  to  him;  yet  they  do 
not  obey  to  obtain  life,  or  to  gain  a  right  of  inherit- 
ance. No,  they  are  already  heirs.  They  are  not 
only  servants,  but  sons;  and  are  possessed  of  a  filial 
affection  for  him  who  has  begotten  them  to  a  lively 
hope. — Though  the  motive  therefore  be  not  so  free, 
and  pure,  and  noble,  as  those  before  mentioned, 
which  are  taken  from  blessings  already  conferred; 
yet  it  savours  of  love  to  God,  and  has  a  regard  to 
his  glory.  The  oi)edience  performed  under  its  in-^ 
iiuence,  is  of  a  different  kind  fiom  all  the  duties  of 
the  most  zealous  moralist,  that  is  unacquainted  with 
salvation  by  grace.  It  must,  howiever,  be  granted> 
that  the  more  pure  our  views  are  to  the  giory  of 
God,  the  more  perfect  is  our  obedience,  and  the 
iTiore  acceptable  in  the  sight  of  our  heavenly  Father. 
Yet,  far  be  it  tliat  we  should  indulge  the  thought  of 
our  duties,  when  performed  to  the  utmost  of  our 
ability,  benig  accepted  of  God  for  their  own  sake  ! 
The  accepUiice  with  which  they  meet  at  the  hand 
of  God,  is  not  because  they  are  perfect,  or  we  wor- 
thy; but  in  consequence  of  our  union  with  Christ, 
and  the  justiiication  of  our  persons  in  him.  These 
duties,  being  the  fruits  of  holiness,  are  produced  in 
virtue  of  our  union  with  Him;  are    considered   as 


IN'    OVR  3ANt'liriCAriO^\  ^13 

evidences  of  that  union,  and  accepted  through  Him 
us  our  great  high  priest  in  the  heavenly  sanctury— 
Accepted,  not  to  the  justification  of  our  persons, 
but  as  a  testimony  of  our  love  and  gratitude,  ana  of 
our  concern  for  the  glory  of  God. 

That  these  are  all  the  motives  to  obedience,  with 
which  the  scriptures  furnish  believers,  and  which 
they  are  bound  to  keep  in  their  view,  I  am  far  from 
supposing  ;  but  they,  I  conceive,  are  some  of  the 
principal.  If,  therefore,  these  have  their  proper  in- 
fluence upon  them,  they  will  be  neither  idle,  nor  un^ 
fruitful,  in  the  knoivUd^e    of  our  Lord  Jeaus  Christ. 

It  is  evident,  from  the  foregoing  paragraphs,  that 
sanctification  is  an  important  part  of  that  salvation 
and  blessedness,  which  are  promised  to  the  people  of 
God,  and  provided  for  them.  Let  the  reader,  there- 
fore, be  careful  to  look  upon  it,  and  seek  after  it, 
under  its  true  character.  Be  diligent  in  the  pursuit 
of  holiness,  not  as  the  condition  of  your  justification; 
but  as  the  brightest  ornament  of  a  rational  nature, 
as  the  linage  of  the  blessed  God,  and  as  thut  by 
which  you  bring  the  highest  honour  to  his  name. 
In  this  the  perfection  of  your  intellectual  powers  con- 
sists, and  everlasting  glory  is  its  genuine  result. 
The  children  of  God  should  always  remember  that, 
though  holiness  and  good  works  give  them  no 
title  to  life  ;  for  that  is  the  prerogative  royal  of  di- 
vine grace,  through  the  Mediator's  work ;  yet  an 
higher,  and  still  higher  degree  of  holiness,  is  to  be 
sought  with  ail  assiduity.  It  being  their  proper  bu- 
siness, as  well  as  their  great  blessing,  while  they 
walk  in  Christ  the  way  ;  to  evidence,  by  holiness  and 
good  Works,  that  they  are  in  him,  and  so  free  from 
all  condemnation. 

It  also  appears,  that  as  no  obdience  is  acceptable 
to  God,  except  it  proceed  from  a  principle  of  love 
T 


2l4i  OF  GRACE,    AS  IT  BElGNS 

to  his  name,  and  he  performed  with  a  view  t©  his 
glory  ;  and  us  no  man  is  possessed  of  that  heavenly 
principle,  or  capable  of  actings  for  that  exalted  end, 
but  the  true  believer,  or  the  justified  person  ;  so  it 
must  be  very  propostcrous,  and  entirely  unavailing, 
to  exhort  sinneis  to  do  this  or  the  other  good  work, 
in  order  to  gain  an  interest  in  Christ  ;  or  as  prepa- 
ratory to  justification  by  him.  For  an  interest  in 
Christ,  is  not  acquired  by  the  sinner,  but  freely  be- 
stowed of  God  ;  and  is  a  primiuy  fruit  of  eternal, 
distinguishing  love.  Nor  are  the  best  works  of  an 
unbeliever,  any  other  than  splendid  faults  ;  neither 
spiritually  good  in  themselves,  nor  accepttible  to 
Him  that  searches  the  heart.  Till  we  receive  the 
atonement  which  is  by  Christ,  and  that  forgiveness 
which  is  with  Jehovah  ;  all  our  duties  arise  from  a 
slavish  principle,  and  are  directed  to  a  selfish  end. 
"  Without  this,  all  that  you  do,"  says  Dr.  Owen, 
"  however  it  may  please  your  minds,  or  ease  your 
consciences,  is  not  at  all  accepted  with  God— You 
run,  it  may  be,  earnestly  ;  but  you  run  out  of  the 
way  :  you  strive,  but  not  lawfully,  and  shall  never 
receive  the  crown — True  gospel  obedience  is  the 
fruit  of  the  faith  of  forgiveness.  Whatever  you  do 
without  it,  is  but  a  building  w  ithout  a  foundation  ; 
a  castle  in  the  air.  You  may  see  the  order  of  gospel 
obedience,  Eph.  ii.  7 — 10.  The  foundation  must  be 
laid  in  grace  ;  riches  of  grace  by  Christ,  in  the  free 
pardon  and  forgiveness  of  sin.  From  hence  must 
the  works  of  obedience  proceed  if  you  would  have 
them  to  be  of  God's  appointment,  or  find  acceptance 
with  him."* 

Hence  it  is   evident,  that   as  it   is  the  gospel  of 
reigning  grace,  under  the  agency  of  the  divine  Spi- 

*  On  th«  hundred  >n*l  Thirtieth  Psalm,  p.  266,  267, 


IN  OCR  SINCTIFICATION.  215 

fil,  Nvhich  produces  true  holiness  in  the  heart,  and 
furnishes  tlie  christian  with  such  excellent  motives 
to  abound  in  obedience  ;  this  glorious  truth  is  ab- 
solutely necessary  to  reform  the  world — Necessary 
to  be  known,  experimentally  known,  that  we  may 
please  God,  or  answer  any  valuable  purposes  in  a 
holy  conversation.  For  the  gospel  only  can  furnish 
us  with  such  principles  and  niotives  to  obedience, 
as  will  cause  us  to  take  delight  in  it.  When  wc  know 
the  truth,  us  it  is  in  Jesus  -,  then,  and  not  till  then,  the 
ivays  q/' iiiodom  iviU  be  ways  of  plta&antuess.  Then 
faith  will  work  by  love  to  God  and  our  neighbour. 

Be  it  your  concern,  believer,  to  keep  in  view  the 
many  inducements  to  holiness,  with  which  the  book 
of  God  abounds  and  urges  upon  you.  Always  con- 
sidering it  as  your  indespensable  duty  and  proper 
Ijusiness,  to  glorify  God  by  an  holy,  heavenly,  use- 
ful conversation.  Remember,  you  are  not  your  own  : 
you  are  bought  icith  a  firice  :  your  whole  person  is 
the  Lord's.  As  nothing  is  a  more  powerful  persua- 
sive to  holiness,  than  a  consideration  of  the  love  of 
Christ  and  the  glory  of  God,  that  are  manifested  in 
the  atonement  made  on  the  cross  ;  let  that  be  tho 
subject  of  your  frequent  meditation.  For  the  cross 
and  the  work  finished  unon  it,  exhibit  the  brightest 
view  of  the  divine  perfections.  Endeavour,  then, 
to  obtain  clearer  views  of  Jehovah's  glory,  and  of 
your  reconciliation  to  him  by  Jesus  Christ  ;  and  you 
will  have  a  greater  abhorrence  of  all  sin,  and  be 
more  abased  in  your  own  eyes.  Contemplate  the 
bitter  sufferings  which  Jesus  underwent,  not  only 
for  your  good,  but  in  your  stead  ;  and  you  will  be 
pained  at  the  heart  on  account  of  your  past  trans- 
gressions and  present  corruptions.*  The  more  you 
become    acquainted  with   that    divine   philanthropy, 

^  Zcch.xii.  10. 


216k  THE  NJECESSiTY  AKP  VSEFVLHE^S 

which  was  manifested  in  the  redempiion  of  your 
soul  from  the  pit  of  destruction  ;  the  more  will  it 
constrain  you  to  love,  to  adore,  and  to  glorify  the 
Lord  Redeemer.*  For  as  the  love  of  God  manifest- 
ed in  Christ,  proclaimed  in  the  gospel,  and  experi- 
enced by  faith,  is  that  which  first  fixes  our  alTections 
on  idm ;  so  the  more  we  view  it,  the  more  will  our 
love  be  heightened.  And  as  love  to  God  is  the  only 
principle  ol  true  obedience,  the  more  it  is  heighten- 
ed, the  more  will  it  influence  our  minds  and  conduct 
in  all  respects.  Thus  grace,  that  very  grace  which 
provided,  reveals,  and  applies  the  blessings  of  sal- 
lation,  is  the  master  which  teaches,  is  the  motive 
which  induces,  and  the  sovereign  which  sweetly  con- 
strains a  believer  to  deny  himself,  and  ta  walk  in  the 
ways  of  holiness.! 


CHAP.  IX. 

Concerning'    the    A'^ccessity    and    Usefulness  of  Holi-' 
nessy  and  of  Good  Works, 


H 


AVING  considered  the  nature  of  sanctification; 
the  character  and  state  of  those  happy  souls  who  en-, 
joy  the  blessings  ;  the  way  in  which  they  come  to 
possess  it  ;  and  the  many  cogent  motives  to  engage 
believers  in  the  pursuit  of  holiness,  and  in  the  prac- 
tice of  true  virtue  ;  I  shall  now  proceed  to  show  the 
necessity  of  holiness,  and  the  various  important  pur- 
poses which  are  answered  by  the  performance  of 
good  works. 

Love    to  God,   being   by    regeneration  implanted 
In  the  heart  of  a  sinner,  he  is  fitted  for  spiritual  com- 

*2Cov.T.  14.    t  Tit.  ii.  11,12, 


OF  BOLlSEt-S  AND  GOCD  WORKS.  217 

Hiuriion  with  ihe  great  Object  of  all  religious  wor- 
ship, in  his  ordinances,  and  with  his  people  in  the 
church  beiow  ;  and  for  a  more  perfect  communion 
with  Him  in  the  world  of  glory.  In  this  fellowship 
with  the  Father,  and  with  his  Son  Jesus  Christ,  with 
which  believers  are  indulged  in  the  present  state; 
and  in  that  more  intimate  fellowship  with  God,  en- 
joyed by  the  spirits  of  the  just  made  perfect  above, 
true  happiness,  both  in  time  and  in  eternity,  consists. 
But  the  unsanctified  soul  is  absolutely  incapublc  of 
such  refined  pleasures.  There  must  be  a  spiritual 
discernment,  and  a  heavenly  taste,  bt  fore  things  of 
this  kind  can  be  either  enjoyed  or  desired.  For  v.hile 
a  m.m  continues  in  his  natural  state,-  at  enmity  with 
God  and  in  love  with  sin  ;  he  neither  has,  nor  can 
have  any  real  pleasure  in  approaching  his  Maker. 
7\vo  cannot  ivalk  tog-etuer  exccjit  they  be  agreed. 
Hence  it  is  that  our  Lord  says;  Excejit  a  man  be 
born  again.,  he  CAyNor  see  the  kingdom  of  God.  With 
whom  the  apostle  agiees,  when  he  asserts,  Without 
holiness  no  man  shall  see  the  Lord. 

That  holiness  which  the  scripture  so  expressly 
requires  in  order  to  the  enjoyment  of  God,  is  pos- 
sessed by  every  one  that  is  born  from  above,  and  in 
a  justified  state.  Love  to  God  being  the  grand 
principle  of  holiness,  aiid  the  source  of  all  accepta- 
ble obedience  ;  none  can  enjoy  it  and  not  be  possess- 
ed, in  some  degree,  of  real  holiness.  Nay  we  may 
venture  to  assert,  that  whoever  loves  the  infinitely 
Amiable,  is  possessed  of  all  that  holiness,  in  the 
principle,  that  shall  at  any  time  flourish  and  adorn 
his  future  conversation,  or  that  shall  shine  in  him  to 
all  eternity.  Such  an  one  therefore,  must  not  only 
have  a  title  to  heaven;  but  also  be  in  a  state  of  prepa- 
ration for  it. 

T  ? 


9fS  THE  NECESSITY  AND  USEFULNESS 

Some  professorsj  who  espouse  the  notion  of  sinless 
perfection,  and   look  upon  themselves  as  uncommon 
friends  to  the  interests  of  holiness  ;  talk,  indeed,  of 
persons   bein^  in   a    regenerate   and   justified    state, 
while  they  arc  yet  unsanctified.     Consequently,  quite 
incapable  of  having  communion  with  God,  in  his  or- 
dinances here ;  entirely  unfit  for  the  subUme   enjoy- 
ments of  the  heavenly  world  hereafter,  and  therefore, 
if  they  leave   the   present  state  in  such    a   situation, 
everlasting  misery  must  be  their  portion.     But  as  the 
doctrine    of  sinless  perfection  in    this  life,  is  a  bold 
opposition  to  the  testimony  of  God,  and  contrary  ta 
all  christian  experience  ;  so  this  imagination  is  equal- 
ly false  and  uncomfortable.     For,  either   they  mean 
the  sar^     things  by  the  terms,  regencraie  and  Justi^' 
frf,  v/hich  the  scripture  does,  or  they  do  not.     If  not, 
Avhat  they  say  is  nothing  at  aM  to  the  purpose  ;  and 
therefore  unv.orthy  of  a  moment's  regard,  whatever 
may  be  their  meaning.     But  if.  by  these  expressions,, 
they  intend   the    same  things  which  the  Holy    Spirit 
does,  in  the  volume  of  infallibility  ;  then  it  is  evident, 
from  the  tenour  of  divine  revelation,  that  they  labour 
under  a  great  mistake.     For  what  is  intended  by  the 
justijication  of  a   sinner,  but  that  the  eternal   Judge 
pronounces  him  righteous  according  to  law,  and  freed 
from  every  charge  ?      What  is  implied  in  the  regene- 
ration of  a  sinner,  but  a  communication  of  spiritual 
life,  and  the  restoration  of  the  image  ef  God  in  man  ? 
Now  is  it  possible  that  a  person  should  be  regenerat- 
ed and  justified  ;  that  he  should  stand  clear  in  the  eye 
of  the  law,  and  be  viewed  by  omniscience  as  possess- 
ed of  spiritual  life,  and  as   bearing  his  Maker's  im- 
tige  ;  while  he  is  yet  unsanctified,  and  quite  unfit  for 
glory  ?  There  is  no  such  flaw  in  the  blessing  of  justi- 
ncation,  nor  any  such  imperfection  in  the  state   of   a 
regenerate  person,  as  to  leave  him  at  such  a  distiince 


OF  HOLINESS  AND  GOOD  WORKS.  21^ 

from  the  eternal  inheritarce.  We  are  not,  in  order 
of  time,  first  renewed  by  the  Spirit  of  truth,  and  jus- 
tified by  an  imputed  righteousness,  in  virtue  o€ 
which  we  are  entitled  to  glory  ;  while  yet  we  remain 
entirely  destitute  of  holiness,  or  a  capacity  of  enjoy- 
ing eternal  bliss,  for  wiiich  we  must  labour  and  strive 
in  hope  to  attain  it  at  some  future  period.  For,  be- 
ing freed  from  the  curse,  and  entitled  to  blessedness^ 
we  are  the  members  of  Clirist ;  in  a  new  state,  and 
live  a  new  life— Possessed  both  of  a  right  to  glory, 
and  of  a  preparation  for  it ;  at  the  same  time,  though 
not  by  the  same  means. 

As  holiness  of  heart  is  absolutely  necessary  to 
communion  with  God,  and  to  the  enjoyment  of  him  ; 
so  holiness  of  conduct,  or  an  external  conformity 
to  the  divine  revealed  will,  is  highly  useful,  and 
answers  various  important  purposes  in  the  christian 
life  ;  the  principal  of  v/hich  I  woijld  now  consider^ 
—By  obedience  to  the  commands  of  God,  v/e  evi- 
dence the  sincerity  of  our  holy  profession.  By  this 
our  faith  is  declared  genuine  before  men  ;  who  have 
no  other  way  to  conclude  that  it  is  unfeigned,  but 
by  our  works.  Whoever  pretends  to  believe  in 
Jesus,  and  is  not  habitually  careful  to  perform  good 
works ;  his  faith  is  worthless,  barren,  dead— By  a 
good  conversation,  in  which  our  light  shines  before 
men  ;  we  edify  our  brethren,  silence  opposers,  and 
preserve  the  gospel  from  those  reproaches  which 
would  otherwise  be  cast  upon  it,  as  if  it  were  a  li- 
centious doctrine.  An  exemplary  conduct  in  chris- 
tian professors,  has  often  been  owned  of  God  and 
made  happily  useful,  by  convincing  the  ignorant, 
and  by  removing  their  prejudices  against  the  truth ; 
so  as  to  make  them  impartial  inquirers  after  it,  and 
frequently  of  winning  them  over  to  an  approbation 
of  it — By  walking  in  the  paths  of  duty,  we  express 


^20  1H£    NECESSITY  AND  USEFULNESS 

our  gratitude  lo  God  for  his  benefits,  and  also  glo- 
rify his  holy  name  ;  which  is  the  great  end  of  all 
obedience. 

The  works  of  failh  and  labours  of  love  which 
believers  perform,  will  be  remembered  by  Jesus 
the  Judge,  at  the  last  and  great  day  of  accounts  : 
those  especially  that  are  done  to  the  poor,  despised 
members  of  Christ,  and  for  his  sake.  These  will 
be  mentioned,  at  that  awful  time,  as  fruits  and  evi- 
dences of  their  union  with  Christ,  and  of  their  love 
to  him.  They  will  distinguish  real  christians  from 
open  profligates  and  mere  formalists;  from  all  that 
were  punctual  in  the  performance  of  a  round  of  du- 
ties, that  cost  them  nothing  ;  which  raised  their 
character  among  men,  and  exposed  them  to  no 
shame,  nor  suffering  ;  but.  excedingjy  backward  to 
piirt  with  their  unrii^hteous  Mammom  for  the  sup- 
port of  the  cause  of,  God,  or  to  assist  the  poor  and 
the  persecuted  members  of  Christ. — These  are  the 
principal  of  tliose  7itcessary  usesj  for  which  good 
works  are  to  be  maintained. 

It  is,  notwithstanding,  carefully  to  be  observed  ^ 
That  neither  our  external  obedience,  nor  inherent 
holiness,  constitutes  any  part  of  that  righteousness 
by  which  we  are  justified.  Neither  the  one  nor 
the  other,  is  either  the  cause,  or  the  condition,  of 
our  acceptance  with  God.  For,  as  before  observ- 
ed, that  righteousness^  by  which  we  are  justified, 
must  be  absolutely  perfect. .  But  our  personal  obe- 
dience is  greatly  defective,  even  in  the  best  of  men 
and  in  their  most  advanced  state,  while  in  the  pre- 
sent life.  So  that  if  God  were  to  enter  into  judg- 
naent  with  us,  on  the  ground  of  our  own  holiness 
or  duties,  none  of  us  could  stand  in  the  awful  triaL 
Our  holiest  dispositions  would  be  found  far  short; 
tf  that  perfection  which  the  law  requires  j  and  our 


Of  HOLWESS  AND  GOOD  WORKS.  221 

best  duties  couid  not  answer  for  themselves,  much 
less  atone  for  our  transgressions,  j^lt  our  righteous- 
ness are  as  filthy  rags  ;  and  we  hare  need  of  a  high 
priest  to  bear  the  ir.iquity  tf  aur  holy  thivgs.  For 
who  among  mortals  dare  say  to  the  omnisciest  God  ; 
"  Search  and  try  this,  or  the  other  duty,  performed 
by  me  ;  thou  shalt  not,  on  the  strictest  examina- 
tion, find  any  defilement  cleaving  to  it,  nor  any- 
sinful  defect  attending  it  ?"  Who  dare  add  ;  "  I 
am  willing  to  risk  my  soul's  eternal  salvation  on 
its  absolute  perfection,  after  such  an  exact  scrutiny 
made  ?'*  The  boldest  heart  must  very  much  trem- 
ble at  such  a  thought ;  nor  dare  the  most  upright 
make  the  solemn  appeal,  or  venture  his  immortal  all 
on  such  a  foundation. 

Hence  the  great  teacher  of  the  Gentiles,  who 
was  a  most  eminent  saint,  notwithstanding  all  his 
extraordinary  gifts,  his  beneficent  labours,  exem- 
plary conduct,  and  painful  sufferings,  for  the  cause 
of  truth  and  the  honour  of  his  divine  master  ;  ut- 
terly disclaimed  all  pretensions  to  personal  worthi- 
ness. For,  when  taking  a  prospect  of  the  awful 
tribunal,  he  earnestly  desired  to  be  found  in  Christ; 
not  having  his  own  righteousness^  which  ivas  of  the 
law,  consisting  in  his  own  holiness  and  righteous 
deeds  ;  but  that  which  is  through  the  faith  of  Christy 
even  the  righeousness  which  is  of  God  by  faith. 
This  obedience,  and  this  only,  can  support  our  hope 
and  comfort  our  hearts,  when  we  think  of  standing 
before  him  who  i*  a  consuming  fire.  That  righteous- 
ness which  was  wrought  out  before  we  had  a  being, 
is  the  only  ground  of  a  full  discharge  before  our 
final  Judge ;  and  being  so,  is  the  source  of  all  our 
comfort  and  all  our  joy,  as  to  that  grand  affair. 
If  any  person  therefore  solicitously  inquire.  How 
**hall  I  appear  before  my  Maker  ?  the  answ«r  is,  Iq 


T«E  NECESSIir  AND  VSEFLLNfi»S 

the  obedience  of  Christ,  ^vhich  is  perfect  in  itself, 
and  entirely  fiec  for  the  guilty.  But  if  the  niquiry 
be,  How  shall  I  express  my  thankfulness  to  God 
for  Ills  benefits  and  glorify  his  name  I  then  the  an- 
swer  evidently  is,  By  living  in  conformity  to  his  re- 
vealed will  ;  and  by  devoting  yourself,  ail  that  you 
are,  and  all  that  you  have,  to  his  honour  and  service. 
Thus  provision  is  made,  in  the  covenant  of  grace, 
for  the  believer's  peace  and  joy,  by  a  direct  view  of 
the  finished  work  of  Christ;  and  for  the  exercise  of 
every  virtue,  the  performance  of  every  duty,  whe- 
ther it  be  religious,  or  moral ;  and  all  for  the  noblest 
end,  even  the  glory  of  God. 

Hence  it  is  manifest,  that  though  our  good  works 
are  of  no  consideration  at  all,  in  the  article  of  Jus- 
tification, or  in  obtaining  a  title  to  life  ;  yet,  on  many 
other  accounts,  they  are  highly  necessary  ;  and  it 
is  an  affair  of  the  last  importance,  to  be  rightly  ac- 
<l«itinted  with  the  proper  uses  of  good  works.  Oth- 
erwise, we  shall  inevitably  run  into  one  of  those  op- 
posite and  fatal  extremes,  Arminian  legality,  or  An- 
tinomiaii  licentiousness.  The  former  will  wound 
cur  peace,  intringe  on  the  honours  of  grace,  and  ex- 
alt self.  The  latter  will  turn  the  grace  of  God  into 
wantonness,  harden  the  conscience,  and  render  us 
worse  than  infidels  avowed.  We  should  therefore 
be  exceedingly  careful  rightly  to  to  distinguish,  be- 
tween the  foundation  of  our  acceptance  with  God, 
and  that  super-struc  ture  of  practical  godliness  which 
must  be  raised  upon  it. 

Let  us  once  more  hear  the  judicious  Dr.  Owen. 
Speakhig  to  this  point  he  says ;  "  Our  foundation 
in  dealing  with  God,  is  Christ  alone  ;  mere  grace 
and  pardon  in  him.  Our  building  is  in  and  by  ho- 
liness and  obedience,  as  the  fruits  of  that  faith  by 
v/hich  we  have  received  the  atonement.     And  grei.^ 


OP  HOLIKESS   AND  GOOD  "WORKS.  22$ 

raistakcs  there  are  in  this  matter,  which  bring 
great  entanglements  on  the  souls  of  men.  Some 
are  all  their  days  laying  of  the  foundation,  and 
are  never  able  to  build  upon  it  to  any  comfort  to 
themselves,  or  usefuli.ess  to  others.  And  the  rea- 
son is,  because  they  will  be  mixing  with  the  foun- 
dation, stones  that  are  fit  only  for  the  following 
building.  They  will  be  bringing  their  obedience, 
duties,  mortification  of  «in,  and  the  like,  unto  the 
foundation.  These  are  precious  stones  to  build 
with,  but  unn>cet  to  be  first  laid  to  bear  upon  them 
tiie  whole  weight  of  the  building.  The  foundation 
is  to  be  laid,  as  was  said,  in  mere  grace,  mercy, 
pardon  in  the  blood  of  Christ.  This  the  soul  is 
to  liCcept  of,  and  to  rest  in,  merely  as  it  is  grace  ; 
without  the  consideration  of  any  thing  in  itself,  but 
tit  t  it  is  sinful  and  obnoxious  unto  ruin.  This  it 
finds  a  difficulty  in,  and  would  glady  have  some- 
thing of  its  own  to  mix  with  it :  it  cannot  tell  how- 
to  fix  these  faundation-siones,  \:  ithout  some  cement 
of  its  own  endeavours  and  duty.  And  because 
these  things  will  not  mix,  they  spend  a  fruitless  la- 
bour about  it  all  their  days — But  if  the  foundation 
be  of  grace,  it  is  not  all  of  works  ;  for  otherwise 
grace  IS  no  more  grace.  If  any  thing  of  our  own  be 
mixed  with  p^race  in  this  niatter,  it  utterly  destroys 
the  nature  of  grace,  which  if  it  be  not  alone,  it  is 
not  at  ill. 

"  But  doth  not  this  tend  to  licentiousness  ?  Doth 
not  this  render  o  jedience,  holiness,  duties,  morti- 
fication of  sin,  and  good  v  orks,  needless  ?  God 
forbid  !  Yea,  this  is  the  only  way  to  order  them 
aright  unto  the  gioy  of  God.  Have  we  nothing 
to  do  but  to  lay  t^i  foundation  ?  Yes,  all  ou)-  days 
we  are  to  hu]  r  u  /  >n  it,  wnen  it  is  surely  and  firm- 
ly laid.     And  these  are  the   means  and   ways  of  our 


294  THE  NECESSITY  AND  USEltLSESS 

edification.  This  then  is  the  soul  to  do,  who  wbuld 
come  to  peace  and  settlement.  Let  it  let  go  all 
former  endeavours,  if  it  had  been  engaged  in  any  of 
that  kind.  And  let  it  alone  receive,  admit  of,  and 
adhere  to  mere  grace,  mercy,  and  pardon,  with  a  full 
sense  that  in  itself  it  hath  nothing  for  which  it 
should  have  an  interest  in  them  ;  but  that  all  is  of 
mere  grace  though  Jesus  Christ — Other  foundation 
can  no  man  lay — Depart  not  hence  until  this  work 
be  well  over.  Surcease  not  an  earnest  endeavour 
with  your  own  hearts,  to  acquiesce  in  the  righteous- 
ness of  God,  and  to  bring  your  souls  into  a  comfort-* 
able  persuasion  that  God,  for  Christ's  sake,  hath 
freely  forgiven  you  all  your  sins.  Stir  not  hence  un- 
til this  be  effected.  If  you  have  been  engaged  in 
any  other  way  ;  that  is,  to  seek  for  the  pardon  of 
sin  by  some  endeavours  of  your  own  ;  it  is  not  un- 
likely but  that  you  are  filled  with  the  fruit  of  your 
own  doings  ;  that  is,  that  you  go  on  with  all  kinds 
of  uncertainties,  and  without  any  kind  of  constant 
peace.  Return  then  again  hither.  Bring  this 
foundation  werk  to  a  blessed  issue  in  the  blood 
of  Christ ;  and  when  that  is  done,  up  and  be  do- 
int^."* 

It  is  greatly  to  be  feared,  that  the  distinction  so 
judiciously  pointed  out  in  the  preceding  quotation^ 
is  but  little  known  or  considered,  even  by  many 
who  are  earnestly  concerned  in  a  religious  profcs* 
sion,  and  it  is  undeniably  plain,  that  there  are  great 
numbers  denominated  christians,  who,  as  they 
know  nothing  in  reality  concerning  Christ;  so,  in 
their  conduct,  they  are  more  like  incarnate  devils 
than  real  saints.— Nor  are  there  a  few  that  perform 
a  round   of  duties    very  exactly,  and    have   an   high 

*  On  the  Hundred  and  Th'irtitth  Psalm,  p.  307r  303 


OF  EOLINL£S  AND  GOOD  WORKS-  235 

Opinion  of  their  ou'n  relii^ious  profcbsion  ;  who,  not*' 
Avithsluntiiiig:,  are  fur  from  posstssing  thi-.t  holiness, 
and  from  performing  those  t;(Jod  works,  which  are  es- 
sential to  the  christian  characier.  View  them  in  their 
places  of  public  worship,  and  in  the  performance  of 
devotional  duties ;  they  assume  a  serious  air,  as  though 
they  were  greatly  concerned  about  their  everlasting 
welfare.  See  them  in  their  families  and  in  the  com- 
mon concerns  of  life,  there  they  are  fuii  of  levity  ;  un- 
savoury and  loose  in  their  conversation.  Some  of  these 
pretenders  to  Christianity  will  also  attend  that  semi- 
nary of  vice  and  profaneness,  the  playhouse,  and  other 
amusements  of  tliis  licentious  age,  as  far  as  their  cir- 
cumstances will  permit.  You  may  see  them  vain  and 
extravagant  in  dress  and  show,  while  their  pious  reigh- 
bours  of  the  same  religious  community,  with  all  their 
industry,  are  hardly  able  to  acquire  decent  clothing: 
yet  these  children  of  carnal  pleasure,  either  do  not  at 
nil  regard  their  distress,  or  content  themselves  with 
saying,  B'  ye  warmtd.  They  will  be  lavish  at  their 
own  thbies,  while  the  poor  among  the  people  of  God 
are  almost  starving  by  their  side  ;  yet  such  is  their 
love  to  Christ  and  his  members,  that  they  will  think  it 
an  instance  of  great  condescension  if  they  vouchsafe 
to  visit  them  and  say.  Be  ije  Jillfd. 

If  these  pretenders  to  piety  be  naturally  of  a  more 
t^rave  and  srrious disposition,  view  them  in  their  trade 
andbusniess;  there  you  will  find  them  covetous,  grip- 
ing, cind  oppressive;  making  it  their  chief  design  to 
lay  up  fortunes  for  their  dependents,  and  to  raise  thei# 
families  in  the  world.  These,  like  their  forefathers, 
for  a  hretcnce.  make  long  fn  aycrs  ;  even  when,  by  usu- 
ry, extortion,  and  oppression,  they  devour  widows* 
/louses,  aud  grind  the  faces  of  the  fioor.  They  lay  up 
thrit  in  their  coffers,  which  of  righc  bi'longs  (o  the 
^leedy  who  labour  under  thera  ;  the  rust  of  which 
U 


226  TUii  ^■£CESS1TY  A^D  USEIULNLSS. 

shall  I)ca  swift  witness  agiiinst  them  unother  day,  anil 
shall  cat  their  Jiesh  as  it  ivcre  Jlre.  Is  not  the  church- 
delikd,  and  is  not  the  gospel  dislionoured,  by  such 
sanctimonious  -wretches  us  these  ?^— Such  persons, 
whether  more  light  in  their  disposition  and  conduct, 
or  more  grave  in  their  temper  and  beliaviour,  are  alike 
the  children  of  the  devil  and  the  slaves  of  sin  ;  are  ou 
a  level,  in  the  sightof  God,  with  the  most  profane.  As 
to  the  covetous,  those  votarie^5  of  ■Mammon,  whatever 
dislike  they  may  have  to  tiieir  associates,  they  stand 
ranked  in  the  book  of  God  with  extortioners  and 
thieves,  with  drunkards  and  adulterers.  Nay,  they 
are  branded  with  the  most  detestable  character  of 
idolaters. 

The  sin  of  covetousness  is,  I  fear,  greatly  misun- 
derstood, and  much  overlooked  by  many  professors. 
Were  it  not,  the  remark  would  not  be  so  often  made; 
"Such  a  person  is  a  good  christian,  but  a  covetcus 
man.'*  Whereas  it  might  w  ilh  as  much  pi'opriety  be 
said;  "  Such  a  woman  is  a  virtuous  lady,  but  an  infa- 
mous prostitute."  For  the  latter  is  not  more  contra- 
ry to  sound  sense,  than  tlie  former  is  to  ihe  poailive 
declarations  of  God,  recorded  in  scripture.  When 
we  hear  people  in  common  talk  about  covetousness, 
wc  are  tempted  to  look  upon  it  as  a  merely  trifling 
fault.  But,  when  we  open  the  volume  of  heaven,  we 
find  it  pronounced  idolan-y,  and  considered  as  a  capi- 
tal crime ;  while  Jehovah  denounces  damnation 
against  the  v/retch  that  is  guilty  of  it.* 

In  what  then  does  this  aggravated  sin  consist  ?  I  an- 
swer, CovetouHurss^iw  the  language  cf inspiration,  is 
the  desire  of  having  more  ;  the  desire  of  obtaining, 
or  of  increasing  in  wealth.  Whoever  therefore  is  ha- 
bitually desirous  of  riches,  is,  in  the  estimate  of  hea- 

*  J  Cor.  Ti.  0,  10.     Kplj.  v.  5,     Col.  ili.  5.     Psal.  x.  3, 


OF  HOLISESS  AND  GOOD  WOrxKS.  227 

ten,  a  covetous  man;  wliatever  liis  station  in  life,  or 
profession  of  relij^ion  may  be.  The  language  of  a  co- 
vetous heart  is  thatoftheliorselcech's  daughters,  Givcy 
give.  The  covetous  man  is  always  desirous  of  juore^ 
whether  he  huve  little  or  much  :  and,  if  a  ])rofessor, 
he  will  ahvays  find  some  prcter.ce  to  hide  the  iniqui- 
ty of  his  iuoKitrous  heart.  J3ut,  however  such  a  pro- 
fessor may  cover  his  crime  under  pliiusiblc  pretences 
of  any  kind  ;  or  however  safe  he  may  imagine  himself, 
as  being  a  member  of  some  visible  church,  and  free 
from  her  censure  ;  the  time  is  coming  when  the  mask 
siiall  be  stripped  off,  and  ihen  it  shall  be  fully  known 
where  his  affections  have  been,  and  what  God  he  hath 
served.  Tncn  it  shall  plainly  appear,  whether  Jeho- 
vah, or  Mammon,  swayed  his  affections  and  ruled  in 
his  heart. — Perhaps  there  are  few  sins  for  the  practice 
of  which  so  many  excuses  arc  made  and  plausible  pre- 
tences urged,  as  that  cf  covetousness,  or  a  love  of  the 
world;  consequently,  there  are  few  sins  against  which 
professors  have  greater  occasion  to  watch.  It  was 
not,  therefore,  without  the  g;rcatest  reason,  that  our 
Lord  gave  that  solemn  caution  to  all  his  followers; 
Take  heed,  and  beivare  q/"  covetcusness.* 

•  Luke  vii.  \5.  None  will  suppose,  from  xvhat  is  here  as- 
serted, lh.it  I  mean  to  encoiirage  idleness,  or  fcxtiaragance. 
No:  far  be  it!  Tlio«;e  who,  through  indolence,  pride,  or  pror- 
dijality,  waste  their  substance  and  fail  in  the  world,  can  hard- 
ly be  too  severely  censuied.  They  not  on!y  impoverish  thtin- 
selves,  I)ut  injure  their  neighbours  ;  are  the  pests  of  society. 
;  nd  public  robbers. 

The  reader,  I  presume,  ivill  not  be  displea-sed,  if  I  present 
liiin  with  a  quotation  on  this  subject,  from  my  worthy  and 
honoured  friend,  Mr.  IJexrv  Vknn.— "  It  i;?  remarkable,"  says 
he,  "  that  the  covetousness  against  whi?h  we  are  so  earnestly 
warned  in  God's  word,  is  not  of  the  scttndalons  kh\A  ;  but  such 
as  may  govern  the  heart  of  a  man,  who  is  esteemed  very  vir- 
tuous and  excellent  by  the  world.     In  the  tenth  Psalm  the  €&* 


22S  THB  NECESSITY  AND  U^,EFUL^•E':S 

We  muy,  therefore,  conclude,  that  though  the 
absolute  frecness  of  Christ,  as  exhibited  in  the  gos- 
pel  to    the   worst   of  sinners,   must  be    muinlained 

vetous,  whom  ihe  Lord  is  there  said  to  abhor,  a;e  the  very  per- 
sons of  whom  the  wicketl  ^pcak  neU  ;  which  coulJ  never  be  the 
case,  did  their  lore  of  money  make  them  either  yillanoiis  in 
their  prat-tii-e,  or  miseral)ly  penui  ioii<;  in  their  temper  :  for  men 
of  this  stamp  none  commend.  T!ie  same  thing  is  observable 
in  that  solemn  ca>ition  given  by  our  Redeemer  ;  Take  heed  and 
teware  cfcove.iovsness.  By  which  it  is  evident  He  meant  no 
nu)re,  than  a  rooted  persuasion  that  the  comfort  of  life  consists 
in  H-ujiidance,  and  desiring,  from  such  a  persuasion,  lo  be  rich  : 
this  was  the  covetousuess  our  Lord  eontlcmns.  i^nd  that  his 
admoiiition  might  sink  the  deeper,  he  represents  the  workings 
of  that  avarice  v^'hich  lie  condemns,  in  a  ease  which  passes  ev- 
ery day  before  our  eyes.  It  is  this  :  A  man  2;rows  rich  in  his 
business,  not  through  fraud  and  extortion,  but  by  the  blessing 
of  God  upon  his  labour  and  skill.  As  is  usual,  he  is  Jughly  de- 
lig'.jted  with  bis  success;  he  exults  in  the  prospect  of  being 
master,  in  a  few  years,  of  an  independent  fortune.  In  the 
mean  time,  he  is  determined  to  be  frugal  and  diligent,  till  !je 
takes  his  final  leave  of  business,  to  enjoy  all  the  sweets  of  ease 
and  splendour.  Luke  xii.  19.  Now,  where  are  the  people, 
governed  by  the  common  maxims  and  principles  of  human  na- 
ture, who  see  any  thin^  the  least  to  blame  in  this  mati's  senti- 
ment or  conduct?  Wlio  do  not  applaud  and  imitate  it  them- 
selves ?  Yet  this  very  man  our  li»)rds  sets  before  our  eyes,  as 
the  picture  of  one  engrossed  by  a  covetous  desire  of  the  things 
of  this;  world.  Tiiis  very  man  he  represents  as  summoned,  in 
the  midst  of  all  his  golden  hopes,  to  appear  a  most  guilty  crim- 
inal at  the  bar  of  his  despised  Maker.  Lo  I  this  is  the  man 
whom  our  Lord  exposes,  as  a  miserable  wretch  for  all  others 
to  take  warning  by.  and  resist  covetousness.  So,  such  a  fool 
and  such  a  sinner  as  this  is  he  that  laycth  up  treasure  for  him- 
self; that  is,  every  earthly  minded  man,  who  seeks  after 
wealth,  as  if  it  was  the  foundation  of  happiness;  and  is  not 
rich  tonards  God;  rich  in  fiith,  hope,  and  holiness.  Luke  xii.  21 . 
"  Paul  in  perfect  harmony  with  his  Lord,  forbids  the  desire 
ftf  wealth  as  a  criminal  effect  of  avarice.  Let  your  conversa^ 
ion  be  nithout  covetomness,  and  be  content  nith  such  things  a^ 


OF  HOLINESS  ANB  GOOD  WJRKS. 


229 


with  confidence  ;  yet  we  are  bound  to  affirm,  "with 
equal  assurance,  Th.it  he  who  pretends  to  fuitU^  in 
Jesus,  and  does  not  habitually  live  under  the  benign 
influence  of  love  to  God,  and  of  love  to  his  brother 
for  the  truth's  sake  ;  and  that  he  who  docs  not  ma- 
nifest this  heavenly  afi'ection  by  a  suitable  conduct; 
has  no  claim  to  the  christian  character. 

T/e  have  :  for  He  hath  said,  Inill  never  leave  thee,  nor  forsake 
thee.  Heb.  xiii.  5.  Ami  where,  instead  of  tliis  self-denied 
temper,  a  desire  of  increasing  wealth  is  cherished,  tliere,  snares, 
defilemeut,  and  ruin,  are  declared  to  be  the  certain  consequen- 
ces. For  they  that  nill{i\n}  original  signifies  the  simple  desire) 
he  rich,  fall  into  temptation  anrf  a  snare,  and  into  many  foolish 
and  hvrfuL  hists,  nhich  dronn  men  in  des'.ruction  and  j>erdi- 
ti<n.  For  the  love  qf'  money  is  the  root  of  all  evil :  nhich 
nhile  some  have  coveted  after,  they  have  erred  from  the  faiths 
and  pierced  themselves  through  nith  many  sorrons.  1  Tim.vi. 
9,  10. — If  it  should  be  said,  bo  you  mean  then  to  afTirin,  that 
is  wrong  for  any  man  to  arise  to  a  state  of  great  wealth  ?  The 
scripture,  I  answer,  condemns  only  the  desire  of  riches  and  the 
jmiSton  for  them,  as  defiling  and  sinful.  Therefore,  if  whilst 
your  whole  heart  is  given  to  Cod,  he  i?  pleased  to  prosper  what- 
ever you  take  in  hand,  and  five  you  an  abundant  increase; 
then  your  wealth  is  evidently  as  much  the  gift  of  God,  as  if  it 
came  to  you  by  legacy  or  inheritance.  It  is  God's  own  act 
and  deed  to  call  you  up,  who  was  contest  to  sit  down  in  a  low 
place,  to  an  higher  poiutof  view,  and  to  intrust  you  with  more 
talents,  to  improve  them  for  his  glory.  Now  the  difference 
between  possessing  wealth,  thus  put  into  your  hands,  and  de-^ 
siring  to  grow  rich,  is  as  great  as  that  between  a  worthless, 
ambitious  intruder  into  a  place  of  honour,  seeking  nothing  but 
his  own  base  interest ;  aud  a  man  souglit  out  for  his  worth  and 
invested  with  the  same  office,  for  the  public  good.  And  those 
who  can  see  no  material,  no  necessary  distraction  in  the  tvrcy 
cases,  are  already  blinded  bv  the  love  of  money."  Complete 
Duty  of  man,  p.'  389,  390,  391,  392,  2d  Edit. 

U  2 


t3(y  Oi  GRA-Ci:,  AS  IT  KEiGNS 


CHAP.  X. 

Of   Grace,  as  it  reigna  in  the  Perseverance   of  the 
Saints  to  eternal  Glory. 

At  appears,  from  the  precedint^  chapters,  that  the 
state  of  believers,  whether  considered  as  relative,  | 
or  as  real,  in  their  justification,  adoption,  and  sane-  ^ 
tification,  is  highly  exalted  ;  and  thia  the  privileges 
attending  it  are  of  incomparable  excellence,  and  of 
infinite  worth.  In  each  of  those  particulars  it  has 
also  been  proved  that  grace  reigns;  that  the  exceed- 
ing riches  of  grace  are  manifested. 

The  believer,  notwithstanding,  who  knoMS  him- 
self, will  be  ready  to  inquire  with  great  solicitude  ; 
"  How  shall  I  persevere  in  this  happy  state  ?  By 
v/hat  means  shall  I  attain  the  desired  end  ?  What 
provision  has  the  Lord  made,  that,  after  all,  I  shall 
not  come  short  of  the  expected  bliss  ?  Grace,  I 
thankfully  acknowledge,  has  done  great  things 
for  me  ;  to  reignmg  grace  I  own  myself  unspeaka- 
bly obliged.  But  if  grace  as  a  sovereign,  do  J 
not  still   exert  her  power,  I   not  oaly  possibly  may,  1 

but    certainly    shall    finally  miscarry." Thus  will 

every  christian  conclude,  when  he  considers  the 
number  and  power,  the  malice  and  subtility,  of 
his  inveterate  spiritual  enemies,  compared  with  his 
own  inherent  strength  to  resist  them.  For  the 
■world,  the  flesh,  and  the  devil  are  combined  against 
him.  These,  in  their  several  ways,  assault  his  peace 
and  seek  his  ruin.  These  attempt,  in  various  forms, 
to  cause  him  to  wallow  in  the  mire  of  sensuality, 
as  the  filthiest  brute;  or  to  puff  him  up  with  pride, 
as  Lucifer.  By  insinuating  v/iles  or  open  attacks  ! 
with  the    craft  of  a  serpent,  or  the  rage  of  a   lion, 


they  endeavour  to  compass  his  ruin:  and,  alas,  how 
small  his  ability,  consiueredin  himself,  to  resist  and 
overcome  !  The  corruption  of  nulure,  even  in  the 
rctjenerate,  renders  liu'  believer's  desires  c.fter  that 
which  is  g-ood,  too  often  cxceedins2:!y  languid,  and 
enervates  all  his  moral  powers.  His  pious  frames 
are  fickle  and  uncertain  to  the  last  degree  ;  nor  can 
he,  with  Safety,  place  the  least  confidence  in  them. 

This  humblini^  truth  was  exemplified  m  the  case 
of  Peter        I'/iwug-Zi   ah    men    be    offended    because  of 

T/iee^  ijet  ivill  I  ncvet-  be  offended Though  I  should 

die  loith  Th-e^  yet  tvill  I  not  deny  27zec— was  his  con- 
fident hmgUiige.  But,  alas  !  in  a  very  little  while  his 
frame  of  mind  is  altered.  His  courage  fails.  His  pi- 
ous resolutions  hangtheir  enfeebled  heads:  and,  not- 
withstanding his  boasted  fidelity,  he  cannot  watch 
with  Christ  so  much  as  one  hour,  though  there  be  the 
greatest  necessity  for  it.  He  is  brought  to  the  trial, 
and  like  Sampson,  his  locks  are  shorn  :  his  presum- 
ed strength  is  gone.  He  trembles  at  the  voice  of  a 
silly  maid;  and,  shocking  to  think  1  denies  his  Lord 
with  dreadful  oaths  and  horrid  imprecations — Such 
arc  the  inherent  abilities  of  those  who  are  to  fight 
against  the  world,  the  fiesh,  and  the  devil.  Such, 
considered  in  themselves,  are  the  best  of  saints. 

Now,  can  these  unstable  and  impotant  creatures 
hope  to  persevere,  and  to  attain  eternal  life  ?  Can 
those  who  know  not  how  to  trust  their  own  hearts 
for  a  moment;*  whose  moral  strength,  in  a  compa- 
rative view,  is  mere  weakness  ;  who  are  continually 
surrounded  with  crafty,  powerful,  and  unwearied 
adversaries,  rationally  expect  a  complete  victory 
and  an  everlasting  crown  ?  Yes ;  these  very  persons 
ran  do  all  things  through  Christ  strengthening  them. 

*  Prov.  xxtiii.  26.    Jer.  xvii.  9. 


232  or  GiiALi:,  as  ii  reic^s 

God  can  enable  even  a  tvorni  to  thrash  the  m'^un- 
tains.  Thry  shall  not  only  come  oft"  victorious,  but 
be  more  than  conquerors  overall  ihcir  enemies.  Nor 
can  this  appear  strange,  or  in  the  least  incredible, 
ivhen  it  is  considered,  that  omnipotent  6' race  reigns — 
That  the  love,  tlic  power,  the  wisdom,  the  promises, 
the  covenant,  and  faithfulness  of  God — that  all  the  di- 
vine Persons  in  the  eternal  Trinity,  and  every  per- 
fection in  the  Godhead,  are  concerned  in  their  pre- 
servation and  cntjagcd  to  maintain  it. 

The  love  of  God  is  engaged  for  their  everlasting 
security.  Having  chosen  them  to  life  and  happiness, 
as  a  primary  fiuit  of  hts  own  eternal  favour ;  his 
love  must  abate,  or  his  purpose  be  rendered  void, 
before  they  can  finally  fall.  But  if  the  Lord  of  hosts 
hath  fiur/iosedy  ivho  shall  disannul  it  ?  \i  his  hand 
be  stretched  out^  for  the  execution  of  gracious  de- 
signs, ivho  shall  tur7i  it  back,  before  the  end  be  rx- 
complished  ?  As  He  thought,  so  shall  it  come  to 
/iass  ;  and  as  He  fiurfiosed  so  shall  it  stand* — Nor 
shall  his  love  to  their-  persons  ever  abate.  For  He 
rests,  he  takes  the  highest  complacency  in  the  exer- 
cise ^i  his  love,  and  in  all  its  favoured  objects.  Such 
is  Jehovah's  delight  in  his  people  that  H^  rejoices  over 
them  ivith  singing,  and  takes  a  divine  pleasure  in 
doing  them  good.f  His  love  is  unchangeable  as 
himself,  and  unalterably  fixed  uprn  them.  Con- 
sequently, though  the  manifestations  of  it  may 
vary,  yet,  while  infinite  wisdom  is  capable  of  di- 
recting, and  almighty  power  of  executing  his  gra- 
cious purposes  toward  them,  they  shall  never  perish. 
Agreeable  to  which,  we  hear  the  apostle  exultmg 
in  God's  immutable  love.  Affirming,  that  nothing 
in  the   heights  above,    nor  any  thing  in  the   depths 

^  Isa.  xiv.  24,  27.         t  Zeph.  iii.  17.     Jer.  xzxii.  12; 


IN  OUiL  rEKSErilRANCE.  23S 

beneath  ;  notlimg:  present,  nor  any  thing  future,  should 
be  ubie  lo  separate  him  from  it.* 

The/iott'trof  God  is  also  engaged  en  the  behalf  of 
all  those  Avho  are  bc^oiten  cg-uin  to  a  lively  hope. 
They  arc  kefit  by  it^  as  in  a  garrison,  through  faith  /• 
salvation.-^  His  power  surrounds  them  as  a  fiery 
■wall,  to  be  their  protection  and  the  destruction  of  their 
adversaries. :|:  Omnipotence  itself  is  their  shield,  and 
keeps  them  night  and  day.§  As  OHinipotence  is  their 
guard,  so  omniscience  is  their  guide  ;  the  honour 
of  divine  nvisdorn  being  concerned  in  their  preserva- 
tion. For  if  a  regenerate  soul,  one  that  has  been  res- 
cued out  of  Satan's  hand,  were  finally  to  fall  and  pe- 
rish forever;  it  would  argue  if  not  a  want  of  power 
in  God  to  maintain  the  conquest,  yet  achaKge  of  re- 
solution ;  and  so  would  bring  no  honour  to  the  wis- 
dom of  his  first  design.  It  is  no  reputation  to  the 
wisdom  of  an  artificer  to  suffer  a  work,  by  which  he 
determined  to  manifest,  in  ages  to  come,  his  exqui- 
site skill,  and  upon  which  his  affections  were  placed  ; 
to  be  dashed  in  pieces  before  his  eyes,  by  an  invete- 
reite  enemy,  when  he  had  power  to  have  prevented  it. 
Nov/  the  scriptures  inform  us  that,  in  the  method  of 
redemption,  the  Vv'isdom  of  God  is  peculiarly  con- 
cerned, is  greatly  diversified,  and  in  the  most  wonder- 
ful manner  displayed.  Jehovah  abou7:ded  in  all  wis- 
dom and  firudence^  in  forming  the  stupendous  plan, 
and  in  choosing  suitable  means  to  attain  a  wonderful 
end.  But  if  any  of  the  chosen,  redeemed,  and  called, 
Avere  to  be  finally  miserable,  how  could  this  appear  ? 

The  promises  of   God,   those  exceeding  great  and 

precious  promises  which  arc    made  to  his  people,  af- 

"  rd  them  strong  consolation  respecting  this    matter. 

'^  Rom.  Tiii.  38,  39.     f  1  Pet.  i.  2,  3,  4.     t  Zech.  ii.  5. 
)  Isa.  xxvii.  3. 


2v'i  01     GUAt£,    AS    IT    REIG'JS 

For  the  Futlicr  of  mercies  has  declured,  thixt  he  wilf 
cotrjirm  them  to  the  cnd^and prt&crvt  thcni  to  his  ki77g-^ 
dam.  That  the  j-iifhicous  shall  hold  on  thiir  ivuy^  arid 
i^^roiv  atroTigcr  and  atrongcr  ;  that  they  shall  never  dc- 
jiart  frQ7n  him,  but  fear  hint  for  ever  ;  that  as  they 
are  in  his  hand  aiid  in  the  hand  of  Christ,  they  shall 
never  be  plucked  ilicnce  ;  and  consequently,  shallne- 
■ocr  Jitrish.  Yes,  the  blessed  God  has  repeatedly  and 
bolennily  declared,  that  he  will  never,  no  xever,  leave 
them,  norfor.suke  them.  And  the  reason  is,  not  because 
ttiey  are  worthy,  or  any  way  better  tlian  others;  but 
for  the  glory  of  his  own  eternal  name,  and  because  he 
has  chosen  them  to  be  his  peculiar  people.  The  Lord 
loill  not  forsake  his  people^  for  his  ifreat  7icme*s  sake  ; 
because  it  hath  fileased  the  Lord  to  inake  them  his /leo- 
i.le* — These  promisss,  with  many  others  of  a  similar 
kind  are  yea  a?id  amen  ;  are  made,  and  unalterably 
confirmed,  iii  Christ  Jesus.  Divine  faithfulness  is 
pledged  in  them,  and  infinite  power  is  engaged  to  pci  - 
lo«  m  them.  These  promises — let  christians  exuit  in 
the  cheering  thought  I — these  promises  were  made 
by  Him  that  caisnot  lie;  to  which  he  has  annexed, 
amazing  to  think!  his  most  solemn  oath;  with  this 
professed  design,  that  every  sinner  who  f.eesjor  re- 
fa  t^e  to  lay  HjUI  on  the  hojie  set  before  him,  might 
have  strong  consolation.  Now  the  promise  and  oath 
of  God,  being  two  immulable  things,  mubt  ascertain 
the  believer's  final  happiness. 

Jehovah's  cuvcfiant  with  his  people  in  Christ,  af- 
fords another  glorious  attestation  to  the  comfortable 
truth.  That  covenant  whicli  is  ordered  in  all  things  ; 
which  is  stored  with  heavenly  promises,  replete  with 
spiriiuai  blessings,  and   absolutely  sure;  that  covo- 

•  1  Cor.  1.3.  2Tira.iv.  18.  Job.  xvii.  9.  Jer.  xXxii.  39,  40, 
t^tuL  jx.xiii.  3.    John  x.  2'3,  20.    Keb.  xiii.  5.  1  Sam,  xii.  2l\ 


l.\  OUR  PLnSEVEnANCE.  2'^ 

TJur.t  'if  pcr.cc  -vvliich  never  shall  be  retrioved,  runs 
thus:  They  shall  be  my  peofile^  and  I  ivill  be  their 
God.  ^nd  I  nvill  ccive  them  one  heart  and  one  way, 
that  they  way  fear  me  forever^  for  the  good  of  them 
and  of  their  children  after  them,  .'ind  I  tvill  make 
a7i  everlasting  covenant  ivith  them^  that  I  iviil  not 
turn  CTvay  from  Ihrm  to  do  them  good  ;  but  I  ii^ill 
fiut  my  fear  in  their  hearts.,  and  they  fihall  not  de- 
,/iart  from  me. — The  stability  ot  the  new  covenant 
is  here  asserted  in  tije  strongest  teims.  This  gra- 
cious covenant  is  entirely  diftcrcnt  from  that  wliich 
was  made  with  our  great  progenitor  Adi-m  ;  the 
condition  of  which  Mas  perfect  obedieiice,  and  the 
promise  of  life  was  suspended  on  that  condition.— 
It  is  also  very  different  from  that  which  was  made 
with  the  people  of  Israel  at  Sinai;  which  being  bro- 
ken by  them,  was  abrogated  by  the  Lord  himself. 
The  language  of  this  is  te^tomentary.  It  consists 
of  absolute  promises,  requires  no  condition  to  be 
performed  by  man,  and  is  perpct-ual.  Here  that 
sovereign  Being,  who  cannot  lie,  d-cclares  in  the 
strongest  manner,  that  those  who  are  inciuded  in 
this  covenant  shall  not  deliart  from  him.,  and  that  he 
v.ill  never  cease  to  do  them  good.  Security  greater 
than  this,  is  not  to  be  conceived,  nor  can  be  had. — 
It  would  indeed  be  absurd  to  suppose,  that  God 
should  make  a  new  and  better  covenant  than  that 
which  he  made  with  Adam,  or  with  Israel  at  Sinai ; 
a  covenant  wiihout  conditions  to  be  performed  by 
man  ;  a  covenant  which  dispUys  rich  goodness  and 
boundless  grace  ;  and  that,  afier  all  the  covenantees 
should  be  as  liable  to  the  dreadful  foiftiture  of  life 
and  happiness,  as  our  first  father,  when  under  the 
covenant  of  works.  Nay,  if  the  new  covenant  had 
bsccn  conditional  ;  if  perseverance  end  immortal 
jiappiness  h?.d  depended  on   our   performance  of  any 


230  or  GKACE,  AS  IT  REIGKS 

condilion,  whether  greater  or  less  ;  our  state,  as  be- 
lievers, would  have  been  much  more  hazardous  than 
Adam's  was,  while  under  the  covenant  of  works  ;  be- 
cause of  the  very  great  disparity  between  that  state 
of  uprightness,  in  which  he  was  created  ;  and  ours  of 
corruption,  into  vvhicli  we  are  fallen. — Perfect  obedi- 
ence was  easier  to  him,  than  the  least  possible  condi- 
tion would  be  to  us. 

The  faitlifuliK^ss  and  inviolable  veracity  of  God, 
^ive  further  assurance  of  the  saint's  perseverance. 
The  rocks,  though  of  adamant,  shall  melt  away  ;  the 
everlasting  mountaiiis  shall  be  removed  j  yea  the 
whole  terraqueous  globe  itself  shall  disappear  ;  but 
the  faithfulness  of  God  in  executing  his  covenant, 
and  the  veracity  of  God  in  performing  liis  promises, 
are  unchangeable  and  eternal.  The  Lord  is  faiihfuL 
nvho  shall  stabliah  you  and  kctfi  you  from  the  destruc- 
tive power  of  every  eviL  ;  and  he  has  declared,  that 
lie  ivill  not  snj^er  his  faithfulness  to  fail.  Yea,  He 
hath  sworn  by  his  hoUnesc^  by  the  giory  of  all  his 
perfections,  that  he  will  be  failhful  to  his  covenant 
and  promises,  respecting  Christ  and  his  chosen 
seed.*  So  that,  if  there  be  immutability  in  the  pur- 
pose of  God  ;  if  any  stability  \\\  his  covenant  ;  if  any 
fidelity  in  his  promises,  the  true  believer  shall  cer- 
tainly persevere.  Rejoice,  then,  ye  feeble  follow- 
ers of  the  Lamb.  Tiie  basis  of  your  confidence 
and  consolation  is  firm  and  strong.  Stronger  timn 
all  the  troubles  of  life  ;  strojiger  than  all  the  fears  of 
death,  and  strojic^er  than  all  the  terrors  of  approach- 
ing judgment.  Why  should  not  you  dismiss  ever' 
slavish  apprehension,  when  the  God  of  power,  oi 
truth,  and  of  grace,  has  made  such  ample  provision 
for  your  deliveraiice  fiom  every  evil  you  had  an v 
reason  to  fear  ;  and  to  the  enjoyment  of  every  bles; 

*  2  Thess.  ill.  3.     Psal.  Ixxxix.  33,  34,  35. 


1S(  OUR  PERSEVERAKCE.  ^7 

ing  you  ought  to  desire,   whether  in  this  or  a  future 
world  ? 

The  merit  of  the  Redeemer's  blood,  his  interces- 
sion for  his  people,  and  his  union  with  them,  strong- 
ly argue  their  final  preservation,  and  heighten  their 
assurances  of  it. —  The  merit  of  his  blood.  For,  is  it 
probable  that  He,  who  so  loved  them,  as  to  give  his 
life  a  ransom  for  them  ;  that  he  who  suffered  such 
tortures  of  body  and  horrors  of  soul  in  their  stead  ; 
that  he  who  drank  the  very  dregs  of  the  cup  of 
•wrath,  on  purpose  that  joy  and  bliss  might  be  their 
portion  for  ever — is  it  probable,  I  say,  tliat  he  should 
ever  suffer  those  who  are  in  the  most  emphatical 
sense  his  iieculiar^  his  purchased  fieofile,  and  his  own 
property,  to  be  taken  from  him  by  craft  or  power, 
and  that  by  the  most  abhorred  of  beings  and  his 
greatest  enemy  ?  Such  a  supposition  is  very  absurd. 
Such  an  event  would  be  highly  injurious  to  the  Sa- 
viour's character.  What,  will  not  He  who  under- 
went so  much  for  them  in  the  garden  and  on  the 
cross  ;  who  bore  the  curse  and  suflered  the  pains  of 
hell  in  their  stead,  even  while  they  were  enemies ; 
protect  tliem  now  they  are  become,  by  converting 
grace,  his  friends  ?  Why  was  he  willing  to  be  at 
such  an  amazing  expense  in  their  purchase,  if,  after 
all,  he  permit  their  avowed  enemy  to  make  them 
his  easy  prey  ?  That  be  far  from  him  !  The  thought 
be  far  from  us  !  No  ;  while  there  is  compassion  in 
his  heart,  or  power  in  his  hand  ;  while  his  name  is 
JESUS,  and  his  work  salvation  ;  he  must  sec  of  the 
travail  of  his  soul,  and  be  completely  satisfied.  It 
cannot  be  that  one  soul  for  whom  he  gave  his  life 
and  spilt  his  blood  ;  whose  sins  he  bore  and  whose 
curse  he  sustained,  should  ever  finally  perish,  p'or 
if  that  were  the  case,  divine  justice,  after  having  ex- 
acted and  received  satisfaction  at  the  hand  of  tha 
X 


23S  OF  GRACK,  AS  M  RElGNS 

Surety,  would  make  a  demand  on  the  principal  ; 
in  other  words  would  require  double  payment. — Be- 
bides,  the  faithfulness  of  Christ  to  his  engagement  is 
j;reatly  interested  in  the  everlasting  happiness  of  all 
liis  redeemed.  For  we  cannot  forget  m' ho  it  is  that 
says;  I  came  donun  from  heaven^  not  to  do  mine  own 
will,  but  the  will  of  Him  that  sent  me.  And  this  is 
the  leather's  tvill  which  hath  sent  me,  that  of  all 
which  He  hath  given  me,  I  should  lose  nothing, 
but  should  raise  it  ufi  again  at  the  last  daij.  Now,  if 
Jesus,  to  whom  the  elect  were  given,  and  by  whom 
they  were  redeemed,  became  responsible  for  them  to 
the  Father  at  the  last  day,  as  his  own  declarations 
import ;  were  he  not  fully  to  execute  the  divine  will, 
in  raising  up  all  that  were  committed  to  his  care,  he 
\rould  (I  speak  it  with  reverence)  fail  in  the  perform- 
ance of  his  own  engagements — Consequently,  either 
his  power,  or  his  faithfulness,  would  be  impeached  ; 
n  supposition  of  which  is  absurd,  and  the  assertion 
blasphemy. 

The  intercession  of  Christ  for  his  people,  in  the 
lieavenly  sanctuary,  affords  another  evidence  of  the 
glorious  truth.  This  intercession  is  founded  on  his 
perfect  atonement  for  all  their  sins  ;  and  it  is  a  firm 
foundation  for  that  purpose.  So  that,  notwithstand- 
ing all  the  accusations  of  Satan  lodged  against 
them;  notwithstanding  all  their  weakness  and  all 
their  unworthiness  ;  the  intercession  of  Jesus  the 
Son  of  God,  of  Jesus  Christ  the  righteous,  must 
atibrd  them  the  highest  security.  For  their  Ke- 
deemer  is  strong,  the  Lord  of  hosts  is  his  na7ne,  he 
shall  thoroughly  filead  their  cause.  And  as  every 
Uelicyer  is  interested  in  this  intercession,  so  Jesus, 
the  advocate,  is  never  denied  in  his  suit.*  His 
^lea  is  always  valid,  and  always  effectual  to  the  end 

*  John  xvii.  20.  and  xi.  42. 


iN  OUR  rEnSENERA^'CE. 


239 


inicndcd  :  which  is,  as  he  expressly  informs  Us,  that 
their  faith  fail  not  ;  and,  that  they  may  be  prestrved 
,from  destructive  evil.*  Our  ascended  Redeemer  is 
not,  in  this  part  of  his  mediatorial  undertaking-,  like 
a  mere  petitioner,  who  may  or  may  not  succeed  ;  for, 
to  all  the  blessing's  he  solicits  on  their  bchalt,^  he  has 
a  previous  ng-ht.  He  can  claim  them,  in  virtue  of 
the  promise  made  to  lum  and  his  spiritual  seed,  hay- 
ing, as  their  substitute,  fully  perfonned  the  condi- 
tions of  the  everlasting  covenant.  Yes,  believer,  the 
compassion  of  Him  who  bled  on  the  cross,  and  the 
poAver  of  Him  who  pleads  on  the  throne,  ascertain 
your  final  riicity. 

That  ineffable  u7iion  which  subsists  between  Christ 
and  his  people,  invoives  the  truth  for  which  I  am 
pleading,  and  clearly  evinces  the  important  point. 
For  as  every  believer  is  a  member  of  that  mystical 
body  of  which  He  is  the  head  ;  so,  while  there  is  life 
in  the  head,  tlie  members  shall  never  die,  neither  by 
the  wiles  of  craft,  nor  the  assaults  of  power.  For  He 
who  who  rules  over  ail,  with  an  unremitting  regard  to 
the  church,  declares  cor.ccrnir.g  his  people  ;  Be- 
cause I  live^  ye  shall  live  also.  His  life,  as  Mediator, 
is  the  cause  and  support  of  theirs  ;  and  they  are  the 
fulness  and  glory  of  Him  ivho  fiUeJh  all  in  all.\ — As  it 
is  written,  Christ  is  our  lift — Your  life  is  hid  li'ith 
Christ  in  God.X  Your  life  is  hid  \  like  the  most  va- 
luable treasure  in  a  secret  place.  M'ith  Christ  ;  com- 
mitted to  his  guardianship,  and  lodged  under  his 
care,  who  is  able  to  keep  that  which  is  intrusted  to 
his  hands.  In  God  ;  the  bosom  of  the  Alniighty  is 
tlie  sacred  repository  in*  which  the  jewel  is  safely 
kept.     Cheering  thought  I  For  Jesus,  the   guardian, 

I       *  Lnke  xxii.  32.     John  xvil.  11,  15. 

tEph.i.22,  23.    2  Cor,  viii.  23,     |  Co|.  ill.  3,  4. 


^40  OF  GRACE,    AS  IT  KEIGXS 


will  never  be  bribed  to  deliver  up  his  charge  to  the 
power  of  an  enemy  ;  nor,  shall  any  sacrilegious  hand 
ever  be  able,  by  secret  fraud  or  open  violence,  to  rifle 
the  casket  wliere  Jehovah  lays  up  his  jewels.*  The 
life  of  believers  is  bound  u/i  in  the  bundle  of  life  rjith 
the  Lord  their  God  ;\  and  the  bond  of  that  union  shall 
never  be  broken,  the  mysterious  connection  shall  ne- 
ver be  dissolved.  For  he  that  is  joined  to  the  Lord  is 
one  Spirit  with  him  ;  and,  therefore,  absolutely  in- 
separable.^ 

The  indivelhng  of  the  Holy  Spirit  ia  believers, 
furnislies  them  with  another  cogent  argument  in  proof 
of  the  joyful  truth.  He  ij.  in  them  a  well  of  livi7ig 
water,  sfiringing  ufi  luito  everlasting  life.  As  a  guide 
and  a  comforter,  he  is  given  to  abide  with  them  for 
ever.  His  design,  in  regeneration,  is  their  complete 
bali^ess  and  everlasting  happiness.  His  gracious 
purpose,  in  taking  up  his  residence  in  them,  is  to  fit 
them  for  sublimer  enjoyments  ;  to  secure  their  per- 
severance ;  to  guard  them  through  life,  and  conduct 
them  to  glory.  By  him  they  are  sealed  to  the  day  of 
redemlition  ;  and  H,e  is  the  earnest  of  their  inherit- 
ance. Now  as  an  earnest  is  part  of  the  whole,  and 
is  given  in  assurance  of  enjoying  the  whole  ;  and  as 
the  Holy  Spirit  is  caUed  the  earnest  of  our  everlast- 
ing inheritance  ;  the  words  must  import  the  utmost 
certainty  of  our  future  bliss,  if  possessed  of  this 
earnest.  Otherwise,  which  would  be  shocHuig  to  af- 
firm, it  must  be  esteemed  precarious,  as  not  answer- 
ing  the  epd  for  which  it  was  given. 

The  word  and  ordinances  of  God,  on  which  it  is 
both  the  duty  and  privilege  of  believers  to  attend, 
happily  subserve  the  great  design.  By  these,  as 
through  the  whole,  the  great  Agent  of  the  covenant 

*  3Ia!.  iii.  17,        t  ^  Sam.  xxv.  29.        t  1  Cor.  vi,  17 


IN   OUR   PBRSEVEBAKCE.  ^^1 

works  in  a  way  suited  to  the  nature  of  a  rational  being. 
For  though  the  saints  are  ke/K  by  the  invincible /20W- 
tr  of  God  ;  yet  not  by  means  merely  physical,  but 
through  faith.  Whatever,  therefore,  is  adapted  to 
increase  and  confirm  our  faith  in  the  great  Redeemer, 
at  the  same  time  tends  to  our  preservation.  This  the 
word  and  ordinances  do.  In  the  divine  word,  believ- 
ers have  many  great  and  precious  promises  to  encou- 
rage them  ;  many  exhortations  to  direct  and  animate 
them  in  the  performance  of  duty  ;  many  uavnings 
given,  and  dangers  pointed  out,  to  deter  them  from 
evil  ;  many  examples  of  suffering  patience,  and  vic- 
torious faith,  for  their  imitation,  comfort,  and  support, 
whenever  they  come  into  similar  circumstur.ces; 
and  many  glorious  things  affirmed,  concerning  that 
inheritance  which  God  has  provided  for  tliem,  in 
order  to  raise  their  affections  to  heavenly  tilings, 
and  to  invigorate  their  hope  of  eternal  blessedness  ; 
all  which  are  adapted  to  promote  their  edification, 
and  to  preserve  them  in  the  way  of  peace.  The 
ordinances  of  God  in  general,  which  are  compared 
to  green  pastures,  in  which  the  sheep  of  Christ  de- 
light both  to  feed  and  rest  ;*  being  adapted  to  nou- 
rish their  souls,  and  to  increase  the  vigour  of  their 
spiritual  life,  must  be  happily  conducive  to  their 
preservation.  By  a  suitable  attendance  on  divine 
institutions,  believers  have  their  faith  confirmed, 
their  holiness  advanced,  and  their  hope  brightened. 
In  them  they  have  the  bread  of  God  dispensed,  by 
which  they  are#nourished  up  to  life  eternal.  On 
those  appointments  of  heaven,  therefore,  it  is  their 
duty  and  their  blessing  to  attend:  nor  can  they, 
without  the  highest  presumption,  expect  preserva- 
tion iii  the  faith,  while  they   neglect  these  ^rtlutary 

*  Psal.  xxiii.  2, 
X  2 


24^  Wr  GKACE,  AS  IT  REIGNS 

means.  Nor  are  the  divine  chastisetnents  without 
their  use,  in  this  respect.  For  the  children  of  God 
are  chastened  of  their  Father,  that  they  might  not  be 
condemned  nvith  the  vjorld.'* 

On  the  whole,  then,  we  have  the  utmost  reason 
to  conclude  with  Paul,  tliat  wherever  God  begins  a 
good  ii^ork,  he  ivill  certainly  /icrform  ii  until  the  day 
cf  Jesus  Christ.  For  He  that  formed  the  universe^ 
IS  not  such  an  in  con  si  t-1  crate  builder,  as  to  lay  the 
foundation  of  a  sinner's  complete  happiness  in  his 
O'lVn  eternal  purpose,  and  in  the  blood  of  his  only 
Son,  and  then  leave  his  work  unfinished.  No ;  it 
shall  never  be  said  by  his  infernal  enemies,  "  Here 
God  began  to  build  and  'was  not  able  to  Jinlsh.  He 
once  loved,  redeemed,  regenerated,  and  designed  to 
have  saved  these  wretched  souls.  JBut  his  love  abat- 
ed ;  his  purpose  altered  ;  or,  which  is  more  lo  our 
honour  and  his  dasappointment,  we  have  rendered  his 
plan  of  operation  abortive  ;  and  now  we  torment,  with 
a  venge/.nce,  myriads  that  were  once  high  in  Je- 
hovah's favour,  and  numbered  among  his  children.'* 
But  though  this  be  the  consequence  of  the  opposite 
doctrine,  Luciicr  himself,  with  all  his  pride  and  en- 
mity, Aviil  never  enterti^in  such  a  thought,  nor  thus- 
blaspheme  his  Maker. 

The  following  quotation  may  serve  to  exhibit,  in 
a  compendious  view,  the  substance  of  the  foregoing 
paragraphs.  "  Since  we  stand  not,  like  Adam,  up- 
on our  own  bottom  ;  but  are  branches  of  such  a 
vine  as  never  withers  ;  m.embers^of  such  a  head 
j.s  never  dies  ;  sharers  in  such  a  Spirit  as  cleanseth, 
healeth,  and  purifieth  the  heart  \,.  partakers  of 
such  promises  as  are  sealed  with  tke  oath  of  God 
. — Smcc  we    live,  not  by  our  own  life  ;  but  by  the 

*  3  Cor.  zi.  32.  Psal.  ksxix.  30.  31,  32,  23,  34. 


is  OVR  PERSEVERANCE.  24t3 

life  of  Christ ;  arc  not  led  or  sealed  by  our  own  spi- 
rit, but  by  the  Spirit  of  Christ  ;  do  r.ot  obtain  meicy 
by  our  own  prayers,  but  by  the  intercession  of 
Christ ;  stand  not  reconciled  to  God  by  cur  own  en- 
deavours, but  by  the  propitiation  wrought  by  Christ  5 
who  loved  us  when  we  were  enemies  and  m  our 
blood ;  who  is  both  willing  and  able  to  save  to  the  ut- 
termost, and  to  preserve  his  own  mercies  in  us  ;  to 
v.'hose  office  it  belongs,  to  take  order  that  none  wha 
are  given  unto  him  be  lost — undoubtedly,  that  life  of 
Christ  in  us,  which  is  thus  underpropped,  though  it 
be  not  privileged  from  temptations,  no,  nor  from' 
buckslidings,  yet  it  is  an  abiding  life.  He  who 
raised  our  soul  from  death,  will  either  preserve  our 
feet  from  falling,  or,  if  we  do  fall,  will  heal  our  back- 
siidings  and  will  save  us  freely."* 

Some,  perhaps,  may  be  ready  to  object :  "  If  the 
preservation  of  believers  depend  upon  God,  in  the 
manner  asserted  ;  they  have  no  occasion  to  be  at 
all  careful  how  they  live.  No  great  harm  can  be- 
fal  them,  for  they  arc  certain  of  being  finally  safe.'*^ 
In  answer  to  which  1  shall  only  observe ;  That  the 
strength  of  this  objection  was  long  since  tried,  by 
Satan,  upon  our  Lord  himself  But  as  it  appeared 
of  no  foixe  to  Him,  though  the  tempter  proposed  it 
as  a  necessary  consequence  of  those  promises  made 
by  the  Father  to  Christ,  as  man  and  mediator,  re- 
specting his  preservation  ;  so  it  appears  to  have  as 
little  in  the  present  case.  The  major  proposition  in 
the  devil's  argument  was  ;  If  thou  art  the  Son  of 
God,  his  angels  will  certainly  preserve  thee  ;  thou 
canst  not  be  injured.  And  his  conclusion  was; 
Therefore,  without  any  danger,  thou  may  est  cast 
Ibyscif  down  from   this  eminence.     So,  in  the  pre- 

*  Bishop  Reytjold's  Works ^  p.  173,  174, 


244:  OF  GRACE,  AS  TT  REIGKS 

sent  case,  the    arj^ument  contained  in  the  objection, 
is ;  If  you  be   a  child   of  God   and   in  union   with 
Christ,    your    perseverance  must    be    certain.     For, 
being  the  charge   of  Omnipotence,  it  is    impossible 
you   should   finally  fall.     Therefore,  you  may  safely 
bid  adieu  to  all  circumspection.     You  need  not  fear 
sin,  or  its   consequences  ;  nor  is  there  any  occasion 
to  be  solicitous  about  walking  with  God  in  the   ways, 
of  holiness.      But   as  our   Lord,  who  had  not    the 
least   doubt   of  the  special  care   of  his  Father  over    , 
him,  rejected  Satan's  proposal   with  the    utmost  ab-  | 
horrence  ;  knowing  it  was   a  temptation  to  evil,  and  I 
that   the  argument   used  to  enforce  it  was  an   abuse  | 
of  the  scriptnre :  so  the  believer,  though   fully  per- 
suaded that  grace  reigns  in   every  part  of  salvation  : 
and   though  it   strongly   appears  in  that  special  care 
of  God,  which  is  incessantly   exercised  over  him  in 
his  perseverance  to  eternal  life  ;  yet  he  is  well  con- il 
vinced,  that  he  must  not  continue  in  sin   that  grace  * 
may  abciind.     On  every  such  suggestion,  therefore, 
he  will  from   his  heart  say:   Godfarbidl — Besides, 
there    are   many    important  purposes    answered,  by 
walking  in  the   ways   of  obedience,   respecting   the 
christian    himself,    his     neighbour,    and    his    God  ; 
v/hich,  having  been  considered  already,  I  shall   not 
here  particularly  mention. 

Nor  can  it,  with  any  propriety,  be  objected  against 
the  doctrine  for  which  I  am  pleading  ;  "  That  the 
saints  are  exhorted  to  pray  for  the  continual  aids 
of  grace ;  for  divine  support,  ^n  times  of  trial  ; 
and  for  protection  against  their  enemies,*'  as  if  it 
argued  their  state  uncertain,  with  reference  to  the 
final  event.  For  Christ,  w^ho  was  absolutely  sure  of 
happiness,  nor  could  possibly  fail  of  enjoying  the 
reward  that  was  promised  to  him  as  Mediator ;  or 
Qome   short   of  possessing  that  glory  which  he  had 


I 


IN  CUK  PERSEVERAKCE.  245 

wiih  the  Father  before  the  world  was  ;  yet  prayed  for 
it  with  as  much  fervour  as  any  samt  can  possibly  do 
for  the  most  desirable  blessing.*  A  noble  example 
this,  of  the  assurance  of  faith,  respecting  our  eternal 
state ;  and  of  an  unreserved  reliance  on  the  divine 
promises,  being  perfectly  consistent  with  earnest  and 
constant  prayer  for  the  fulfilment  of  them  ! — Besides, 
whoever  dares  to  act  on  the  principle  of  this  objection, 
has  no  reason  to  consider  himself  as  a  christian ;  but 
rather  as  dead  in  sin,  and  in  the  broad  way  to  final  ruin. 
But  notwithstaading  the  Lord  has  promised  that 
his  people  shall  never  perish  ;  yet  as  he  has  no 
where  engaged  that  they  shall  not  fall  into  sin,  and 
as  moral  evil  is  provoking  to  the  eyes  of  his  holiness, 
they  are  bound  tc  use  the  utmost  caution  lest,  by 
disobedience,  they  move  him  to  use  the  scourge. 
For  the  frowns  of  a  Father  will  be  hard  to  bear;  as 
their  spiritual  peace  and  joyful  communion  with  him 
will  be  much  interrupted,  by  such  diso!)edience  and 
chastisement  for  it.  The  children  of  God,  when 
careless  in  their  walk,  and  guilty  of  backsliding,  have 
severely  smarted  under  his  correcting  hand.  The 
sorrowful  confessions  and  bitter  complaints  of  Da- 
vid, after  his  scandalous  intrigue  with  Uriah's  wife, 
are  a  standing  incontestable  proof  of  this  observa- 
tion. Their  persuasion  of  interest  in  the  everlasting 
covenant  has  been  terribly  shaken,  if  not  lost  for  a 
season,  so  as  to  wound  their  hearts  with  keenest  an- 
guish f  till,  after  many  prayers  and  great  wt.tchful- 
ness,  they  have  been  again  induU^ed  with  lie  smues 
of  Jehovah's  countenance,  and  .vith  the  joys  of  his 
salvation.t  The  remembrance  cfthis,  and  a  con- 
sideration   hew    God  the    Father   and    his    incarnate 

*  John  Yvii.  1,  5.  Compare  2  Sam.  vii.  27, 23,  39.  Daa^ix.  2»  3^ 
f  Fsdl.  n.  8,  12,  aud  Ixxxix.  30,  31,  32. 


2i<j  or  GRACE,  AS  IT  REIGls'a 

Son  are  dishonoured,  the  Holy  Spirit  grieved,  the 
glorious  gospel  reproached,  weak  believers  ofTended, 
and  the  hands  of  the  wicked  strengthened,  by  the 
careless  conduct  of  christian  professors  ;  afford  a 
sufficient  reason  for  those  multiplied  cautions,  which 
are  given  to  the  disciples  of  Christ  in  the  book  of 
God,  that  they  indulge  not  any  criminal  passion  in 
the  least  degree  ;  without  supposing,  that  their  final 
happiness  depends  on  the  steadiness  of  their  walk, 
or  on  the  goodness  of  their  conversation.  For  our 
perseverance  in  fuith  and  holiness  depends  on  the  ex- 
cellency of  our  state  ;  as  being  in  covenant  with  Gc'd, 
his  adopted  children,  and  the  members  of  Christ ;  not 
upon  our  obedience  and  endeavours. 

Hence  you  may  learn,  believer,  that  as  the  enemies 
of  your  soul  are  inveterate,  subtle,  and  powerful,  and 
your  spiritual  frames  inconstant ;  it  is  highly  neces- 
sary you  should  live  under  a  continual  remembrance 
of  these  awakening  considerations.  What  more  advi- 
sable, what  so  necessary  for  you  as  to  walk  circum- 
spectly ;  to  watch  and  ^^ray,  lest  you  enter  into  temp- 
tation ?  A  sense  of  your  own  w<:akness  and  insuffi- 
ciency, should  ever  iibide  on  your  mind  and  appear 
in  your  conduct.  As  the  corruption  of  nature  is  an 
enemy  that  is  always  near  you,  and  always  in  you, 
while  on  earth  ;  and  as  it  is  very  strongly  disposed  to 
second  every  temptation  from  without;  you  should 
ke&/2  your  heart  with  all  diligence.  Watch,  diligent- 
ly watch,  over  all  its  imaginations,  motions,  and  ten- 
dencies. Consider  whence  they  arise  and  to  what 
they  incline,  before  you  execute  any  pf  the  purposes 
formed  in  it.  For  such  is  the  superlative  deceitful- 
ness  of  the  human  heart,  that  he  who  trusteth  it  is  a 
fool  ;*  ignorant  of  his  danger,  and  unmindful  of  his 

'■^  Pror.  xxviii.  26.    Jer.  xvii.  9.    Pror.  ix.  2-2. 


•«J  >•? 


IN  OUR  PERSEVERANCE.  24T 

best  iiiterests.  This  consideration  should  cause  eve- 
ry child  of  God  to  bend  the  suppliant  knee,  with  the 
utmost  frequency,  humility,  and  fervour :  to  live,  as 
it  were,  at  the  throne  of  grace;  nor  depart  thence 
till  far  from  the  reach  of  danger.  Certain  it  is,  that 
the  more  we  see  of  the  strength  of  our  adversaries, 
and  of  the  danger  we  are  in  from  them  ;  the  more 
shall  we  exercise  ourselves  in  fervent  prayer.  Can 
you,  O  christian,  be  cool  and  indifferent,  be  dull  and 
careless,  when  the  World,  the  flesh,  and  the  devil,  are 
your  implacable  and  unv/earied  opposers  ?  Dare 
you  ind-ulge  yourself  m  carnal  delights,  or  in  a  sloth- 
ful profession,  while  the  enemies  of  your  peace  and 
salvation  are  ever  active  and  busy  in  seeking  to  com- 
pass your  fall,  your  disgrace,  and  if  possible  your 
eternal  ruin  ?  Aioake  thou  that  slecfieat  1  Mistake 
not  the  field  of  battle  for  a  bed  of  rest.  Be  sober  ; 
be  vigilant. 

Are  there,  notwithstanding  the  believer's  weakness 
and  the  power  of  his  enemies,  such  strong  assurances 
given  of  his  perseverance,  complete  victory,  and  final 
happiness  ?  then,  though  with  fear  and  trembling,  he 
should  often  reflect  on  his  own  insufficiency,  he  may 
rely  on  a  faithful  God,  as  his  unerring  guide  and  in- 
vincible guard,  with  confidence  and  joy.  The  re- 
membrance of  that,  will  be  a  con:itHnt  motive  to  hu- 
mility and  watchfulness.  The  exercise  of  this,  will 
maintain  peace  and  consolation  of  soul ;  will  be  an  in- 
exhaustible source  of  praise,  in  spite  of  ail  the  at- 
tempts of  inveterate  malice  in  his  most  enraged  foes. 
For  the  Almighty  says,  jFcar  not  :  J  am  thy  shield^ 
for  ever  to  defend  thee  ;  and  thy  exceeding  great  re- 
Tjard,  to  render  thee  completely  happy.  While  the 
eternal  God  is  his  refuge^  and  evtr/asting  arms  his 
support,  there  is  no  occasion  to  fear.  If  God  be  for 
vsy  loho  can  be  against  ns  ? — When  the  gates  of  hell 


248  OF  GRACE,  JLS  IT  REIGNS,  ScC. 

and  the  powers  of  earth  united  assail  the  believer, 
menacing  destruction  to  both  body  and  soul ;  then  the 
?iamej  the  promises,  the  eath,andthe  attributes  of  Je- 
hovah are  a  strong  tower,  an  impregnible  fortress  : 
and  conscious  of  his  own  inability  to  resist  the  ene- 
my, he  runneth  in^.o  it,  and  im  safe  from  every  attack, 
however  crafty  or  violent.  The  righteous  man,  the 
real  christian,  rf:ye//<?/A  on  hig-hy  out  of  the  reach  of  ev- 
ery evil.  His  Jilace  of  defence  is  the  munitions  of 
rocks  ;  immoveable,  as  their  soJid  foundations  ;  inac- 
cessible, as  their  lofty  ridges.  Nor  shall  the  favour- 
ed mhabitants  of  this  everlasting  fortress,  ever  be 
obliged  to  surrender  for  want  of  provisions.  A  ful- 
ness of  living  bread,  and  streams  of  living  water,  arc 
united  v/ith  invincible  strength.  For,  it  is  added, 
Bread  shall  be  give7i  him,  and  his  waters  shall  be  sure. 
He  shall  wait  neither  nourishment,  nor  protection  ; 
outward  defence,  nor  inward  comfort.  Happy,  then, 
thrice  happy  tluy  that  are  under  the  Re  ign  of  Grace  I 
Every  attribute  of  Deity  is  engaged  to  promote  their 
felicity.  Aii  the  eternal  counsels  terniinute  in  their 
favour  ;  and  Providence,  in  tlie  whole  course  of 
events  respecting  them,  has  a  special  regard  to  their 
advantage.  Thus  divine  grace  appears  and  reigns 
in  the  perseverance  of  true  believers.  For  grace  pro- 
vides the  means  necessary  to  it ;  grace  applies  them  ; 
and  omnipotent  grace  crowns  them  with  success,  to 
its  own  eternal  honour  and  praise. 


i 


THE  PERSON'  OF  CURIST,  &C.  S-iO 


CHAP.  XI. 

Concerning'  the  Person   of  Christy  by   tohovii    Grace 
reigns. 

jL  he  person  of  Christ,  considered  in  conriection 
"svith  his  work,  is  a  copious  and  exalted  subject  ;  infi- 
nitely deserving  our  most  attentive  regards.  For  his 
person  is  dignified  with  every  excellency,  divine  and 
human  ;  and  his  wx)ik  includes  every  requisite  for  the 
complete  salvation  of  our  guiity  souls. 

The  constitution  of  our  Mediator's  wonderful  per- 
son was  an  effect  of  infinite  v/jsdom,  and  a  manifesta- 
tion of  boundless  grace.  The  hypostatical  union  of 
liis  divine  and  human  nature,  is  a  faCt  of  the  last  im- 
portance to  our  hope  of  eternal  happiness.  For,  by 
the  personal  union  of  ihese  two  natures,  he  is  lender- 
ed  capable  of  performing  the  work  of  a  Mediator  be- 
tween God  ard  man.  If  he  had  not  possessed  a  na- 
ture inferior  to  thatwliich  is  divine,  he  could  neither 
have  performed  the  obedience  required,  nor  have  suffer- 
ed the  penalty  threatened  by  the  holy  law  ;  both  which 
were  absolutv:.ly  necessary  to  the  salvfttion  of  sin- 
ners. 

Nor  was  it  sufficient  merely  to  assvmie  a  created 
nature  ;  for  it  was  to  be  that  which  is  common  to 
men.  Tlie  law  being  given  to  man,  the  obedience 
required  by  it,  us  the  condition  of  life,  was  to  be  per- 
formed by  man,  a  real,  though  sinless  man.  Because 
the  wisdom  and  equity  of  the  supreme  Legislator 
could  not  have  appeared  in  giving  a  law  to  our  spe- 
cies, if  it  had  never,  so  much  as  in  one  instance,  been 
honoured  w  ith  perfect  obedience  by  any  in  our  nature. 
As  man  was  become  a  transgressor  of  the  law,  under 
its  curse,  and  bound  to  suffer  eternal  misery  ;  it  was 

Y 


'2d0  THE  PERSON'  OF  CHIIIST, 

neccssaiy  that  he  -who  should  undertake  his  deliver- 
ance, by  vicarious  sufferings,  should  be  himself  a  man. 
It  would  not  luive  appeared  agreeable,  that  a  different 
nature  from  that  which  sinned  should  have  suffered 
for  sin.  Had  it  pleased  the  inlinite  Sovereign  to  have 
tsaved  the  angels  that  fell,  with  reverence  v.e  may 
suppose,  that  it  would  have  appeared  suitable  to  di- 
Aine  wisdom,  that  their  deliverer  should  have  as- 
sumed the  angelic  nature.  Bv.t  :is  man,  having  lost 
his  happiness,  was  the  creature  to  be  redeemed ;  and 
us  humanity,  having  lost  its  excellence,  was  the  na- 
ture to  be  restored;  it  was  necessary  that  redemption, 
and  this  restoration,  should  be  effected  m  the  human 
nature.  For  as  by  the  disobedience  of  one  man,  many 
loere  made  sinners^  brought  under  condemnation,  and 
"liable  to  eternal  death;  even  50,  by  the  obedience  of 
one  man,  Jesus  Christ,  must  many  be  made  righteous  ; 
be  delivered  from  condemnation,  and  accepted  to  ev- 
crlusling  life. 

It  was  necessary  also  that  the  human  nature  of 
Christ,  in  which  he  was  to  accomplish  our  del'vcr- 
uncc,  should  be  derived  from  the  common  ro©t  aud 
fou'.ilain  of  it  in  our  first  parents.  For  it  does  not  ap- 
pear suitable  to  answer  the  various  purposes  design- 
ed by  the  assumption  of  our  nature,  that  it  should  be 
created  immediately  out  of  nothing  ;  nor  yet  that  his 
body  should  be  formed  out  of  the  dust,  like  that  of 
the  first  man.  Because,  on  that  supposition,  there 
would  not  have  been  any  such  alliance  between  him 
and  us,  as  to  lay  a  foundation  for  our  hope  of  salva- 
tion by  his  undertaking.  It  was  necessary  that  he 
who  should  sustain  the  character  and  perform  the 
work  of  a  Redeemer,  should  be  our  Got'/ or  near  kins- 
man; one  to  whom  the  right  of  redemption  belonged.* 

^  Lev.  xxv.  48^  49.    Ruth  ii.  20.  and  iii.  9,     Margin. 


BY  WHOM  GRACE  REIGNS.  251 

So  it  was  declared  in  the  first  promise ;  The 
seed  of  the  TO  Oman  ^  no  other,  shall  bruise  the  ser/ient*s 
head.  He  was  not  only  to  assume  the  nature  of  man, 
but  to  partake  of  it  by  being  made  of  a  woman.  Thus 
he  became  cur  kinsman,  and  our  brother.  Accord- 
ing to  that  saying,  doth  he  that  sanctijicth^  and  theij 
noho  are  sanctijird^  are  all  of  one  nature  :  for  w^iieh 
cause,  He  is  not  ashamed  to  call  them  brethren.*- — 
Amazing  condescension  this  I.  That  the  son  of  the 
Highest  should  become  the  child  of  a  virgin  ;  that 
the  God  of  nature  should  become  the  seed  of  her 
who,  with  a  bold,  presumptuous  hand,  plucked  the  fa- 
tal fruit  which  entailed  death  on  all  our  species;  that 
He  whom  ATigels  adore  should  appear  in  our  nature 
when  sunk  in  ruin,  that  he  might  obey,  and  bleed,  and 
die,  for  our  deliverance;  what  words  can  express 
what  heart  can  conceive,  the  depth  of  that  condescen- 
sion, and  the  riches  of  that  grace,  which  appear  in 
such  a  procedure  I 

It  was  absolutely  necessary,  notwithstanding,  that 
the  nature  in  which  the  work  of  redemption  v/as  to 
be  performed,  should  not  be  so  derived  from  its. 
original  fountain  as  to  be  tainted  with  sin :  or  par- 
take, in  any  degree,  of  that  moral  defilement,  in 
which  every  child  of  Adam  is  conceived  and  born. 
It  behoved  us  to  have  such  an  high  priest,  as  was 
holij,  harmless-^  undefled,  and  separate  from  siinicrs  ; 
for  as  a  priest,  he  was  to  atone  for  our  sins  and  ran- 
;iom  our  souls.  If  the  human  nature  of  Christ  had 
partook,  in  any  measure,  of  that  pollution  which, 
since  the  fall,  is  hereditary  to  us;  it  would  have 
been  destitute  cf  the  holy  image  of  God,  as  we  are 
prior  to  regeneration  ;  and,  consequently,  he  would, 
have   been  rendered  incapable  of  making  the  least- 

-  Heb.  ii.  11, 


2.52 


THE  P£RSON  OF  CaRIST- 


atonement  for  us.  He  who  is  himself  sinful,  can* 
not  satisfy  divine  justice  on  the  behalf  of  another  ;  be- 
cause, by  one  offence,  he  forfeits  his  own  soul. — Here, 
then,  tiie  adorable  wisdom  of  God  appears  in  its  rich* 
est  glory.  For  though  it  was  necessary  our  Surety 
should  be  man,  and  the  seed  of  a  v/onian  :  yet  he  was 
conceived  in  such  a  manner  as  to  be  entirely  without 
;:in.  Yes,  Jesus,  though  born  of  a  woman,  Was  abso- 
iutcly  free  from  the  guilt  of  the  first  transgression, 
.vnd  fiom  every  degree  of  that  depravity  which  is  com- 
mon to  all  the  offspring  of  Adam.  The  perfect  pu- 
i-iiy  of  our  Mediator's  humanity,  being  an  article  of 
■i.he  last  importance  to  our  salvation  ;  is  frequently 
and  strongly  asserted  in  the  sacred  writings.  The 
complete  rectitude  of  his  heart,and  the  unspotted  sanc- 
tity of  his  life,  are  there  displayed  in  lively  colours. 

A  little  to  explain  and  illustrate  this  momentous 
trutii,  it  may  be  of  use  to  consider  ;  How  it  is  that 
Yv'c,  Avho  are  the  natural  descendants  of  Adam,  be- 
came guilty  through  the  first  transgression,  and  are 
made  partakers  oF  a  depraved  nature.  A.s  to  [f:iiU 
by  the  fi'.'st  offence,  it  may  be  observed  ;  That  the 
r»-hoIe  human  nature  subsisted  in  our  original  pa- 
rents when  it  was  committed ;  and  that  Adam  was 
our  public  representative.  Hence  it  is  that  his  of- 
fence became  the  sin  of  us  all  ;  is  justly  imputed 
and  charged  upon  us.  In  liim^  as  our  common  re* 
present.itive,  we  ell  sinned.  Such  being  our  natural 
.•itale,  as  the  descendants  of  an  apostate  head,  we 
justly  bear  that  humbling  and  awful  character ; 
CiiiLnnEN  OF  WR.VTH,  BY  NATURE. —  But  Adam 
v/as  not  a  federal  head  to  Christ.  2Vie  hordfrom 
hca-jcn  was  neither  included  in  him,  nor  represented 
hy  Uim..  He  was  not  included  in  him.  For  the 
blessed  Jesus  was  conceived  in  a  way  entirely  su» 
p:Tn:itura!.  and  born  of  a  virr^'^n,     He  was  not   born 


jSr  W  H Oia  G  li AC E  R E  lU  N  S .  253 

in  virtue  of  those  prolific  words,  by  which  the  great 
Cl'cator  blessed  the  connubial  state  before  the  fall, 
Increase  and  multifilif  ;  but  m  virtue  of  a  gracious 
/zrowz^e*,  made  after  the  fall,  when  Adam  ceased  to 
he  any  longer  a  public  person. He  was  not  repre- 
sented by  him.  For  our  grand  progenitor  was  the 
representative  of  none  but  his  natural  offspring. 
The  holy  Jesus,  therefore,  not  being  naturally  de- 
scended from  him,  could  not  be  represented  by  him. 
It  appears,  indeed,  highly  incongruous  for  us  to 
imagine,  that  he  who  was  of  the  earthy  earthy^ 
should  be  the  representative  of  him  who  is  the  Lord 
from  heaven  ;  of  him  who  is,  in  all  respects,  hir. 
Great  Superior.  It  could  not  be,  that  one  who  is 
the  Son  of  God,  as  well  as  the  Seed  of  a  womaiaj 
should  acknowledge  Adam  for  his  federal  head. 
Our  Lord  therefore  had  no  concern  in  his  guilt,  as 
a  descendant  from  him;  which  is  the  case  of  all 
his  natural  posterity.  The  promised  Seed  not  being 
included  in  that  covenant  under  which  the  first  hu- 
man pair  stood,  could  not  be  chargeable  with  any 
part  of  that  guilt  which  attended  the  violation  of  it. 
Original  guilt  becomes  ours  in  virtue  of  Adam's 
relation  to  us,  as  our  public  representative  :  and 
hence  it  is  imputed  to  us  by  a  righteous  God»  For 
if  we  had  not  been  some  way  involved  in  the  first 
transgression,  before  it  was  imputed  to  us,,  it  could 
not  justly  have  been  charged  upon  us.  Because  it 
is  not  the  imputation  of  Adam's  offence  that  makes 
it  ours  ;  but,  being  legally  ours,  in  consequence  of 
our  natural  and  federal  r^jation  to  him,  it  is  justly 
im.puted  to  us. 

Nor  could  the  Lord  Redeemer  be  liable  to  the 
necessary  consequence  of  Adam's  offence;  that  is, 
a  dejiravatio?!  of  nature.  This  immediately  follow- 
ed; as  the   natural  effect  of  his  first  trans gression.v 

Y  ^ 


23i  THE    PEUSON    OF   CIIKiST, 

which  transgression  being  committed  by  him  as  our 
representative,  is  legally  ours  ;  and  hence  v/e  share 
v/ith  him  in  its  natural  and  awful  efi'ccts.  In  other 
"Words,  wc  derive  a  corrupt  nature  from  him,  be- 
cause we  were  guilty  with  him.  Nor  was  the  im- 
putation of  his  oflencc  to  us,  the  cause  of  this  wofvil 
efTcct  ;  but  his  offence  being  legally  ours,  prior  to 
that  imputation.  But  as  Christ  was  not  concerned 
with  him  in  original  guilt,  having  no  relation  to  hiin 
as  a  federal  head  ;  the  natural  consequence  of  that 
f^uilt  could  not  take  place  in  hin:>,  as  it  does  in  us, 
being  represented  by  Adam  and  descended  from 
him  according  to  the  common  course  of  nature.-— 
Thus  was  the  human  nature  of  Jesus  Christ  entire- 
ly free  from  all  coniaminatian  :  and  thus  that  holy 
t/n?ig,  which  was  formed  in  the  womb  of  the  vir- 
gin, by  the  power  of  the  Most  High,  was  constituted 
the  second  Adam,  in  opposition  to  the  first.  This 
production  of  the  human  nature  of  our  glorious 
Immanuel,  being  in  a  way  supernatural  and  divine, 
is  called  the  crtation  of  a  new  thiyig  in  the  earth.* 
Thus  Christ  became  a  partaker  of  the  nature  which 
had  sinned,  without  the  least  sinfulness  of  that  nature. 
It  was  absolutely  necessary  also,  that  our  Mediator 
and  Surety  should  be  God  as  well  as  man.  For  as 
he  could  neither  have  obeyed,  nor  suffered,  if  he 
had  not  possessed  a  created  nature  ;  so  had  he  been 
a  mere  man,  however  immaculate,  he  could  not 
have  redeemed  one  soul.  Nay,  though  he  had  pos- 
sessed the  highest  possible  created  excellencies,  they 
would  not  have  been  sufficient ;  because  he  would 
still  have  been  a  dependent  being.  For  as  it  is  es- 
sential to  Deity,  to  be  underived  and  self-existent  ; 
30  it  is  essential  to  a  creature,  to  be  derived  and  de» 

*  Jer.  xsxi.  22. 


I 


BY    WHOM    GRACE    KEIGNS.  ^Ox^- 

pendent.  The  loftiest  seraph  that  sing-i  in  pjlory  i.^ 
as  really  dependant  on  God,  every  moment  of  his 
existence,  as  the  meanest  worm  that  crawls.  In 
this  respect,  an  angel  and  an  insect  are  on  a  Icv-l. — 
Every  inteligent  creature,  therefore,  whether  humai; 
or  angelic,  having  received  existence  fiorn  the  Al- 
mighty, and  being  continually  dependent  on  him,  a's 
the  all-producing,  all-supporting  first  cause  :  must 
be  obliged  to  perpetual  obedience,  by  virtue  of  that 
relation  in  which  he  stands  to  God,  as  his  Maker 
and  Preserver.  It  is  highly  absurd  to  suppose  it 
possible  for  any  creature  to  supererogate,  or  to  do 
more  m  any  way  of  obedience  to  Him  from  whom  his 
all  was  received,  than  he  is  under  the  strongest  ob- 
ligations to  perform,  in  consequence  of  his  absolute 
and  uni\'ersal  dependence.  But  whatever  is  pre- 
viously due  from  any  one,  on  his  own  account,  can- 
not be  transferred  to  another,  without  rendering  the 
first  devoid  of  that  obedience  which  it  is  absolutely 
necessary  for  him  to  have.  Universal  obedience 
in  every  possible  instance,  is  so  necessary  in  a  ra- 
tional creature,  as  such,  being  dependent  on  God 
and  created  for  his  glory  ;  that  the  omission  of  it,  in 
any  degree,  would  not  only  be  criminal,  but  expose  to 
everlasting  ruin. 

The  righteousness  therefore  of  a  mere  creature, 
however  highly  exalted,  could  not  have  been  accepted 
by  the  Great  Supreme,  as  any  compensation  for  our 
disobedience.  Because  whoever  undertakes  to  per- 
form a  vicarious  righteousness,  must  he  one  who 
is  not  obliged  to  obedience  on  his  own  account.  Con- 
sequently, our  Surety  must  be  a  Divine  Person  ; 
for  every  mere  creature  is  under  indispensable  obli- 
gations to  perfect  and  perpetual  obedience.— Now, 
as  our  situation  required,  so  the  gospyel  reveals,  a 
Mediator  and  Substitute  thus  exalted  and  gloriou?^ 


^56  THE    PliltSON    OP    CIIRISr, 

For  Jesus  ii>  described  as  a  Divine  Person,  as  ont: 
Avho  could,  without  any  arrogance,  or  the  least  dis- 
loyalty, claim  independence  ;  and,  when  thus  con- 
sidered, he  appears  fit  for  the  task.  But  of  such 
an  One  we  could  have  had  no  idea,  without  that 
distinction  of  Persons  in  the  Godhead  which  the 
scriptures  reveal.  Ag^reeably  to  this  distinction, 
we  behold  the  rights  of  Deity  asserted  and  vindi- 
cated, with  infinite  majesty  and  authority,  in  the 
person  of  the  Father;  while  we  view  every  divine 
perfection  displayed  and  honoured,  in  the  most  il- 
lustrious manner,  by  the  amazing;  condescension  of 
the  eternal  Son. — By  the  humiliation  of  Him  who, 
in  his  lowest  state  of  subjection,  could  claim  an 
equality  with  God. — Such  being  the  dignity  of  our 
wonderful  Sponsor,  it  was  by  his  own  voKrntary  con- 
decension  that  he  became  incarnate,  and  took  ufion 
him  the  form  of  a  servant.  \iy  the  same  free  act  of 
his  will  he  was  made  under  the  laiv^  to  perform  that 
obedience  in  our  stead,  to  which,  as  a  Divine  Person, 
he  was  no  way  obiig-ed. 

The  necesity  there  was  that  our  Surety  should  be 
a  Divine  Person  might  be  further  proved,  by  con- 
sidernig  the  infinite  evil  there  is-  in  sin.  That  sin  is 
an  infinite  evil,  appears  from  hence.  Every  crime 
is  more  or  less  heinous,  in  proportion  as  we  are  un- 
tler  obligations  to  the  contrary.  For  the  criminalty 
of  any  disposition,  or  action,  consists  in  contrariety 
to  ivhat  ive  ought  to  possess,  or  fierform.  If  there- 
fore vre  hate,  disobey,  or  dishonour  any  person  ; 
the  sin  is  always  proportional  to  the  obligations  we 
arc  under  to  love,  to  honour,  and  to  obey  him.  Now, 
the  obligations  we  are  under  to  love,  to  honour,  and 
to  obey  any  person,  are  in  proportion  to  his  loveli- 
ness, his  dignity,  and  his  authority.  Of  this  none 
can  doubt.— if  then  infinite  beauty,  dignity,  and  au- 


BIT  WHOM  GRACE  REIGKS.  257 

tiiority  belong  to  the  immensely  glorious  G^d  :  wc 
must  be  under  equal  obligations  to  love,  to  honour, 
and  to  obey  him  ;  and  a  contrary  conduct  must  be 
infinitely  criminal.  Sin  therefore  is  a  violation  of 
infinite  obligation  to  duty  :  consequently,  an  Unli- 
mited evil,  and  deserving  of  infinite  punishment. 
Such  being  the  nature  of  our  offences,  and  of  the 
aggravations  attending  them:  we  stand  in  absolute 
need  of  a  surety,  the  worth  of  whose  obedience  and 
sufferings  should  be  equal  to  the  unworthines  of 
our  persons,  and  to  the  demerit  of  our  disobcuiience. 
If,  to  the  evil  there  is  in  every  sin,  we  take  inio  con- 
sideration the  vast  numbers  of  sinners  that  were  to 
be  redeemed,  the  countless  millions  of  enormous 
crimes  that  were  to  be  expiated  ;  and  the  infinite 
^veight  of  divine  wrath  that  w?s  to  be  sustained  ;  all 
-which  were  to  be  completed  in  a  limited  and  short 
time,  in  order  to  reconcile  man  to  God,  and  to  effect 
his  eternal  salvation ;  we  shall  have  still  stronger  ev- 
idence in  a  proof  of  the  point. 

Were  a  defence  of  the  proper  Deity  of  Christ  my 
intention,  the  scriptures  would  furnish  me  vvith  am- 
pic  matter  and  abundant  evidence  in  favour  of  the  cap- 
ital truth.  For  the  names  tliat  he  bears,  the  perfec- 
tions ascribed  to  him,  the  work  he  has  done,  and  the 
honours  he  has  received,  loudly  proclaim  his  Eternal 
Divinity.  But  I  wave  the  attempt  and  proceed  to 
observe, 

That  it  v/as  necessary  cur  Surety  should  be  God 
and  inan^  in  unity  cf  person.  This  ncccsbity  arises 
from  the  nature  cf  his  work;  which  is  that  of  a  medi- 
ator between  God,  tlie  offended  soverei:;n,  and  man, 
the  offending  subject.  If  he  had  not  been  a  partaker 
of  the  divine  nature,  ho  could  not  have  been  qualified 
to  treat  witii  God  ;  if  not  of  the  human,  ho  would  nol 
'r.-.ve  been -fitted  \o  treiV:  with  man.     Deity  alone,  \:\v;. 


3|9  111E  PERaOlt  or  CHRIST, 

too  high  to  treat  with  man  ;  humanity  alone,  was  too 
low  10  treat  with  God.  The  eternal  Son,  therefore, 
assumed  our  nature,  that  he  niij^ht  become  a  middle 
person  ;  and  so  be  rendered  capable  oi  laying  his  hands 
u/ion  bothy*  and  fo  bringing  them  into  a  state  of  per- 
fect friendship.  He  could  not  have  heen  a  mediatorin 
regard  to  his  office,  if  he  had  not  been  a  middle  person 
in  respect  of  his  natures. — Such  is  the  constitution  of 
his  wonderful  person  ;  and  hence  he  is  called  Imman** 
UEL,  God  loith  usj  or  in  our  nature. 

The,  perfect  performance  of  all  his  offices,  as 
priest,  prophet,  and  king,  requires  this  union  of  the 
divine,  to  the  human  nature. — As  a  Priest.  For  it 
Avas  necessary  he  should  have  something  to  offer ; 
that  he  should  ofier  himself.  But  pure  Deity  could 
not  be  offered.  It  was  requisite  therefore  that  he 
should  he  man,  and  taken  from  among  men,  as 
every  other  high  priest  was. — And,  had  he  not  been 
God,  as  he  could  not  have  had  an  absolute  power 
over  his  own  life,  to  lay  it  down  and  take  it  up  at 
his  pleasure;,  so  the  offering  of  the  human  nature  if 
not  in  union  with  the  divine,  would  not  have  made 
a  proper  atonement  for  our  transgressions,  would  by 
no  means  have  expiated  that  enormous  load  of  hu- 
man guilt,  for  wiiich  he  was  to  suffer.  Nor  could 
his  death  have  been  an  equivalent,  in  the  eye  cf 
eternal  justice,  to  that  everlasting  punishment  \yhich 
the  righteous  law  threatens  against  sin  ;  which  must 
have  been  the  sinner's  portion,  as  it  is  his  just  de- 
sert, if  such  an  admirable  Sponsor  had  not  appeared 
on  his  behalf.  But  when  we  consider  that  he  who 
suffered.)  the  just  for  the  unjust,  was  a  Divine  Per- 
son incarnate,  we  cannot  but  look  upon  him  as  per- 
fectly able  to  bear  the  punishment  and    to,   perform 

'■  Job.ix.an. 


I 


jaY  WHOM  GRACE  EIGKS.  259 

lie  v»ork.  For  iis  the  infinite  evil  of  sin  aris-es  from 
the  majesty,  and  the  excellence  of  Him  against 
■whom  it  is  committed;  so  the  merit  of  our  Surety's 
obedience  and  sufferings  must  be  e<j\ial  to  the  digni- 
ty of  his  person.  How  great,  how  transcendently  glo- 
rious are  the  perfections  of  the  eternal  Jehovah  !  so 
great,  so  superkuively  excellent  is  the  attonement  cf 
the  dying  Jesus  ! 

As  a  Prophet.  For  had  he  not  been  the  ornniscient 
God,  he  could  not,  v»ithout  a  revelation,  have  known 
the  divine  will  respecting  his  people.  Nor  could  he 
have  had  a  perfect  acquaintaince  with  that  infinite  va- 
riety of  cases,  in  which,  through  every  age  and  nation, 
they  continually  need  his  teaching. — And,  if  he  had 
not  been  man,  he  could  not  so  familiarly,  m  his  own 
person,  have  revealed  the  divine  will. 

As  a  Kbi^.  For  if  he  had  not  been  God,  he 
could  not  have  ruled  in  the  heart,  or  have  been  the 
Lord  of  conscience  ;  nor  would  he  have  been  able 
to  defend  and  provide  for  the  church,  in  this  imper- 
fect and  mitilant  state.  Neither  could  he,  in  his 
own  right,  have  dispensed  eternal  life  to  his  follow- 
ers, or  evei'lasting  death  to  his  enemies,  at  the  last 
day.  And  if  he  had  not  been  man,  he  coiiid  not 
have  been  an  head,  either  political  or  natural,  of 
the  same  kind  with  the  body  to  which  he  is  united, 
and  over  which  he  is  placed  as  King  in  Zion.  Con- 
sequently, he  could  not  have  sympathised  with  the 
members  of  his  mystical  body,  as  he  evidently  docs. 
But  as  his  wonderful  person  is  dignified  with  every 
perfection,  divine  and  human  ;  as  he  possesses  all  the 
glories  of  Deity,  and  all  the  graces  of  immaculate  hu- 
manity ;  these  render  him  a  mediator  completely 
amiable  and  supremely  glorious — ^and  adequate  ob- 
ject of  the   sinner's  confidenc<',  an  of  the    believer's 

joy- 


2Q0  THE  PEBso:;  or  cunisT, 

Hence  it  appears,  that  Christ  is  a  glorious,  a  di- 
vine mediator;  a  mediator  that  has  power  with  God 
and  with  man.  He  must  be  able  therefore  Co  save  to 
she  uUcrviost^  to  all  pei  fection  and  for  ever,  all  that 
come  to  God  by  hhn.  Tlie  obedience  of  such  a  Sure- 
ty must  magnify  the  law,  and  render  it  highly  vene- 
rable: must  have  an  excellence  and  a  merit,  incom- 
parably and  inconceivably  great.  It  must  be  of 
more  value  than  the  obedience  of  all  the  saints  in 
the  world,  or  of  all  the  angels  in  glory.  The  suf- 
ferings underwent  by  this  Heavenly  Substitute,  the 
sacrifice  offered  up  by  this  wonderful  High  Priest, 
must  be  all  sufficient  to  expiate  the  most  accumulated 
guilt;  omnipotent  to  save  the  most  horrid  transgres- 
sor. For  his  obedience  is  that  in  worth,  which  his 
person  is  in  dignity.  Tiiis,  infinite  in  glory  ;— that, 
boundless  in  merit. 

As  the  greatness  of  an  offence  is  proportional  to 
the  dignity  of  the  ptn-son  whose  honour  is  invaded 
by  it ;  so  the  value  of  the  satisfaction  made  by  the 
sufferings  of  any  £ub*>:itute,  must  be  equal  to  the 
excellence  of  the  person  satisfying.  Sin  being  com- 
mitted against  infinite  majesty,  deserved  infinite 
punishment;  the  sacrifice  of  Christ  is  of  infinite 
worth;  being  offered  by  a  person  of  infinite  dignity. 
It  was  tiie  sacrifice,  not  of  a  mere  man,  not  of  the 
highest  angel,  but  of  Jesus  the  incarnate  God  ;  of 
Him  who  is  the  brightness  of  the  Father's  glory,  and 
Head  over  ail  the  creation.  As  the  infinite  glory 
of  his  divine  Person  cannot  be  separated  from  his 
humanity ;  so  mfijiite  merit  is  necessarily  connect- 
ed with  his  obedience  and  sufferings.  In  all  that  he 
did,  and  in  aH  that  he  underwent,  he  was  the  Son  of 
God,  as  well  on  the  cross,  as  before  his  incyrna- 
tion  ;  as  well  v/hen  he  cried,  Ahj  Godj  my  Gody  lohy 
ha-it  thou  fnrQaf;cn  trtc  ?  as  when  he  raised  the  dcE.d, 


i 


Bi'  WilOil  GilACE  r.EIGN^.  2^1^ 

4iid  reversed  the  laws  of  nature.  He  was  Jehovah's 
Fellow  when  he  felt  the  sword  of  jusiice  awake  upon 
hirn :  he  thought  it  no  robbery  to  assert  an  equality 
with  God,  even  when  he  was  fastened  to  the  bloody- 
tree,  and  expired  under  a  curse.* — Was  the  sin  for 
which  he  suffered  infinitely  evil  ?  the  Person  v,ho  sa- 
tisfied is  infinitely  excellent.  Did  an  infinite  Object 
suffer  in  his  honor  by  our  offences  ?  the  injury  is  re- 
paired by  a  Subject  of  infinite  excellence  making  an 
atonement  for  them.  Our  sin  is  infinite  in  respect  of 
the  object;  our  sacrifice  is  intlnite,  in  regard  to  the 
subject.  Jehovah  considered  our  Surety  as  t/ie  3/(27/ 
hisfcLLow^  when  he  smote  him  :  and  v.e  should  consi- 
der him  under  the  same  exalted  character  when  we 
believe  on  him,  and  plead  his  atonement  before  God. 
— '•'-  Here  is  firm  fooling,  here  is  solid  rock."  In  the 
divine  dignity  of  the  Redeemer's  person,  and  in  the 
consummate  perfection  of  his  work;  there  is  an  ev- 
erlasting basis  for  faith,  the  assurance  cf  faith,  the 
full  assurance  af  f:\ith — A  basis,  firm  as  the  pillars  of 
nature;    immoveable  as  the  eternal  throne. 

Whereas,  if  with  Socinians,  we  suppose  that  Je- 
sus had  no  existence,  before  his  conception  in  the 
womb  of  the  virgin,  and  so  look  upon  him  as  a  mere 
man  ;  or  if,  with  Arians,  we  imagine  him  lo  be  a  kind 
of  superangelic  spirit,  united  to  an  human  body  ; 
yea,  though  we  should  compliment  him,  as  some 
of  them  have  done,  with  ascribing  all  divine  per- 
fections to  him,  except  eternity  and  self-exist- 
ence, which  is  absurdly  impious ;  yet  we  rob  him  of 
proper  Deity,  we  make  him  a  dependent  being,  wc 
reduce  him  to  the  rai^k  of  mere  creatures,  and  de- 
prive ourselves  of  that  foundation  of  coinideixe  in 
him   which   his  true   character  affords.     For  wc  nc- 

*  Zecb.  xiii.  7.     Philip,  ii.  f5,  8.     Gal.  iii.  1". 


^63 


Til  2   rERGOS'   OF  CilRlSI 


ver  can  psrstiadc  ourselves,  that  the  sufferings  of  ia 
mere  creature,  and  those  for  so  short  a  time,  could  be 
accepted  by  tlie  most  hig-h  and  holy  God,  as  u  right- 
eous coKipensation  to  Iiis  law  and  justice,  for  the  sins 
of  innumerable  millions  of  hell-dcscrving  transgres- 
sors. Hence  it  is,  that  those  who  deny  the  proper 
Deity  of  Christ,  commonly  deny  that  he  made 
.f^atislaction  for  sin  to  divine  justice.  Thus  far  they 
are  consistent,  and  (what  they  affect  to  be  called)  ra- 
ticnal.  But  they  may  do  well  to  consider  whether 
they  themselves  be  able  to  satisfy  eternal  justice  ; 
and  how  they  can  expect  admission  into  the  kingdom 
of  glory,  by  the  sin-avenging  God,  without  any  satis- 
faction made  for  their  crimes.  For,  certain  it  is,  that 
He  who  governs  the  universe  is  inflexibly  just,  as 
•well  as  divinely  merciful.  The  just  God  and  the 
Saviour  is  his  revealed  character.  As  thus  reveal- 
ed, wc  must  know  him  and  trust  in  him,  if  we  would 
esc.ipe  the  wrath  to  come. 

Here  let  the  reader  admire  and  adore  the  love  of 
the  eternal  Fc-.lher,  and  the  condescension  of  the 
divine  Son.  The  love  of  the  eternal  Father.  For 
the  glorious  person  described  is  the  Son  of  God,  and 
the  Father's  gift  to  sinful  men."  In  comparison 
with  w^hom,  all  the  angels  and  all  worlds,  bestowed 
upon  us  for  an  inheritance,  would  be  trifling  and 
i.^xt  to  notliing.  Because  all  created  things  are 
equally  easy  to  divine  power,  being  only  the  effects 
vA  the  simple  vrill  of  God.  The  formation  of  an 
angel,  or  of  an  insect ;  of  a  thousand  systems,  or 
of  a  thousand  grains,  is  the  same  thing  to  omnipo- 
tence. For  which  reason,  there  could  be  no  com- 
])avative  greatness  in  any  such  gifts;  If  therefore 
liic  eternal  Father  would  manifest  hisJ  love  to  an 
\incomimon  degree  ;  if  he  would  so  gratify  his 
mcrcv,   in    blcssine   his   offending    creatures,    as   to 


BT  WiIO:.I  GRACE  IlEiGNS.  XJOJ 

have  an  appearance  of  doing  violence  to  himself^  it 
must  be  by  givii^g-  /ji^  only  begot ttn  .So??,  who  is  one 
in  nature  and  equal  in  glory  with  him-^by  givinc; 
him  to  be  their  subsiitulc,  their  propitiation,  and 
their  saviour.  In  this  view,  how  great  the  pre-, 
priciy,  how  striking  the  beauty  cf  those  apostolic 
sayings  1  lie  that  i-Jiared  riot  hU  c'vn  So?:^  but  de- 
livered  him  ufi  for  us  all^  ho^v  shall  he  not  i^iih  hivi. 
also  freely  give  u.3  all  things  ?  God  conimendcth  his 
love  towards  usy  in  that  irhiL'  nve  fvere  yet  dinner  < 
Chrifjt  died  for  us.  Here  divine  love  appears  to  the 
utmost  advantage;  here  it  shines  in  all  its  glory. 
For  its  rich  donation  is  infinitely  excellent,  and  tho 
blessedness  resulting  from  it  is  consummate  and 
eternui.-— TVif  CLiidescension  of  the  dixiuc  Son.  That 
He  "ivho  \vas  in  the  form  of  Gody  and  thought  it  no: 
robbery  to  be  equal -.vith  God  ;  that  lie  whom  angels 
obey,  that  He  whom  seraphs  adore,  and  before 
whom  they  veil  their  faces ;  as  conscious  of  their 
own  comparative  meanness,  or  as  cu^zzled  wltli  the 
blaze  of  his  infinite  glories — that  He  should  be 
made  flehh,  take  upon  him  the  form  of  a  servant, 
perform  obedience,  and  give  up  him3c.i1  to  the  most 
jnf.imous  death,  is  amazangl  Cut  th-t  he  should 
surrender  himself  to  die  for  sinners,  for  enemies, 
and  for  such  as  were  in  actual  rebellion  acainst  him, 
is  unspeakably  more  amazing  I  These  are  demon- 
:rative  proofs,  that  the  Lord  Redeemer  is  as  much 
uperior  to  his  creatures  in  the  riches  of  his  grace, 
s  he  is  in  the  depths  of  his  wisdom,  or  in  the  works 
.f  his  power.  Let  all  the  heavens  adore  him  !  and 
let  the  children  of  men  be  filled  vrith  wonder,  and 
bum  with  gratitude  !  for  this  glorious  Redeemer  is 
accessible  by  sinners  ;  who  was  designed  for  sin- 
ners ;  and  on  them  his  p9v,'cr  and  grace  aro  magni 
ded. 


^Gl  THE  TERSON   or  ClIlilST, 

Such  is  tliat  rcprcsenfntion  which  the  gospel  gives 
of  divine,  redecminj^  love.  But  -were  we  to  deny 
the  proper  Deity  of  Jesus  Christ,  and  to  reject  the 
reality  of  his  atonement,  we  should,  in  reference 
both  to  the  Father  and  the  Son,  obscure  its  glory, 
■weakens  its  force,  and  almost  destroy  its  very  being. 
On  Socinian  principles,  many  of  the  most  empha- 
tlcal  terms  and  phrases  of  inspiration,  relative  to 
our  salvation  by,  the  Son  of  God,  must  be  under- 
stood in  a  sense  directly  contiiary  to  their  natura.1 
import:  or,  in  other  words,  the  language  of  scrip- 
ture must  be  reversed.-^— For  instance  ;  our  Lord 
cays,  God  so  loved  fHE  world,  that  he  i^ave  his 
only  begotten  Son.  But  Socinianism  teaches  us  to 
understand  the  divine  declaration  thris  :  "  God  so 
loved  the  son  of.  Mary,  that  he  gave  him  the  go- 
vernment of  the  world.'*  Paul  says,  Yc  knonv  the 
grace  of  our  Lord  Jesus  ChjusT,  that,  though  he 
ivas  rich,  yet  for  ijour  sakcs  he  became  poor.  But, 
ixcording  to  this  hypothesis,  the  meaning  and  the 
fact  are;  "  \'e  know  the  grace  of  God  to  the  man 
Jesus  Christ  :  who,  though  he  was  by  nature  fioor, 
us  any  that  are  born  of  a  woman  ;  though  in  the 
^vhole  of  his  life,  he  was  equally  dependent  on  the 
>'ather*s  power  and  pleasure  as  any  other  person 
'an  possibly  be ;  and  though  neither  the  labours 
of  his  ministry,  nor  the  pains  of  his  martyrdom, 
were  equal  to  those  of  many  among  his  disciples ; 
yet,  for  his  own  sake,  and  as  the  reward  of  his 
obedience,  he  became,  through  divine  bounty,,  incom- 
parably rich." 

In  another  Epistle  the  same  apostle  says  j  Christ 
Jesus,  being  in  the  form  of  God,  thought  it  net  rob^ 
bery  to  be  equal  with  God:  but  made  himself  of  rf 
reputation,  and  took  upon  him  the  form  of  a  servanty 
and  WHS  much  in  the  likenecs  of  men  :  and  bein^  found 


.    BY  ^rHOM  GRA.CE  REIGNS.  265 

infashion  as  a  7nan^  he  humbled  himself^  and  became 
obedient  unto  deaths  even  the  death  of  the  cross. 
Now  this  according  to  the  principles  of  Socinub, 
may  be  paraphrased  thus:  "Christ  Jesus,  being  ii 
merely  human  creature,  existed  in  the  form  of  a  man. 
Conscious  of  this,  he  thought  it  the  most  impious 
robbery  on  the  honours  of  Deity,  for  him  to  be  equal 
with  God  ;  whether  it  were  by  bearing  his  names,  by 
claiming  his  attributes,  by  presuming  to  perfoim  his 
works,,  or  by  receiving  his  worship.  Yes,. being  made 
in  the  form  of  a  servant,  (because  as  a  mere  creature, 
it  was  impossible  he  should  exist  in  any  other  form  ;) 
and  feeling  his  own  emptiness,  he  was  contented  to 
appear  in  thd  likeness  of  men.  And  seeing  he  was  a 
mere  man,  there  is  no  reason.to  wonder  that  he  was 
found  in  fashion  as  a  man  :  or  that,  as  a  rif^hlcous 
person,  and  a  teacher  of  truth,  he  was  greatly  hum- 
bled, as  many  other  good  men  have  been,  by  poverty 
and  reproach.  Nor  yet,  feeling  himself  entirely  at 
the  Divine  disposal,  is  there,  any  reason  to  be  surpris- 
ed that  as  a  martyr,  he  became  obedient  to  deatli, 
even  the  death  of  the  cross  :  because  he  knew  that 
=  uch  was  the  will  of  his  Creator  and  Sovereign.  But 
as  he  had  no  bodily,  disease,  to  affect  his  imagination 
with  melancholy  gloom  ;  no  guilt  on  his  conscience, 
to  excite  dcs[>ondency  ;  no  unhallowed  attachment 
to  family  connections,  to  religious  friends,  or  to  any 
sensible  object:  no  doubt  of  special  interest  in  the 
Father's  love  ;  nor  any  fear,  with  regard  lo  his  own 
iinal  felicity ;  the  wonder  is,  that,  in  his  last  suffer- 
ings, and  before  any  human  hand  was  upon  him,  he 
should  be  so  full  of  consternation,  so  penetrated  with 
anguish,  as  to  sweat  blood,  and  to  exclaim.  My  soul 
2s  exceeding  sorrouiful,  even  unto  death — My  God^ 
my  Gody  'why  has  thou  forsaken  me  I  At  this  we 
may  well  h&  astonished  ;  because  many  of  his  disci  ■ 
Z  2 


'2Qij  Tllli  PERSON  OF  CHRIST, 

pies,  even  when  in  the  hands  of  their  barbarous  exe 
ciUioners,   and    though  conscious  of  personal  guilt, 
fiave  sustained  the    cxtremest  sufferings  without  one 
complaint,  and  sometimes  with  indications  of  exube- 
rant joy. 

^'  Besides,  Jesus  dying  only  as  a  martyr,  being 
perfectly  mnocent  ol  the  crimes  laid  to  his  charge, 
?md  suffering  nothing  at  all  from  the  hand  of  eternal 
justice  for  the  sins  of  others;  the  love  he  expressed 
to  men  like  himself  was  fur  from  being  so  disinter- 
ested, so  fervent,  or  so  great,  as  multitudes  have  ima- 
gined. For  he  was  absolutely  certain  of  rising  agam 
from  the  dead  v.ithin  the  space  of  three  days;  and, 
as  the  reward  of  his  obec-ience  to  death,  of  being  ex- 
alted to  the  tlirone  of  universal  empire.  Yes,  he 
knew  that  God  v/ould  highly  exalt  him^  and  give  him 
a  naine  above  every  name  :  thai  at  the  na?ne  q/ Jesus 
every  knee  should  bow,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth  ;  and  that  every 
longLie  should  confess  that  Jesus  Christ  is  I^ord,  to 
ih-^  glory  of  God  the  Father.  Now,  as  he  was  a  mere 
man  ;  and  his  death  was  only  that  of  a  witness  to  di- 
vine truth  ;  as  he  lost  his  life  only  for  three  days ; 
iind  as  he  had  the  most  certain  expectation  of  such 
an  unbounded  reward  ;  it  cannot  with  reason  be  sup- 
')Ostd  that  his  love  to  m.en  considered  as  neighbours, 
or  his  compassion  to  men  considered  as  perishing  in 
ignorance  and  in  superstition,  was  much  superior  to 
that  philanthropy  which  prophets,  apostles,  and  mar- 
tyrs have  di^icovered.  Because  it  is  manifest,  that, 
had  self-love  been  the  only  principle  of  his  conduct, 
he  could  not  have  promoted  his  own  advantage  so^ef- 
fcctually  in  any  other  way.  Who,  that  loves  God 
;ind  man  ;  who,  that  pursues  his  own  supreme  honour 
and  happiness,  would  refuse  to  undergo  similar  suf- 
ferings, provided  he  \Yere  absolutely   certain  of  ag 


BiT  WHOM  GRACJa  RfilGXS.  2QT 

equal  reward  ?  Nay,  did  not  Codrus,  did  not  the 
Dkcir,  volunuirily  devote  themseive?  to  death  for 
the  good  of  their  respective  countries  ;  though  beinp- 
enveloped  in  Pagan  darkness,  the  only  reward  they 
had  to  expect  was  a  little  posthumous  renown  i" 

So  abhorrent  are  the  grand  principles  of  Socini- 
anism  to  the  language  and  sentiments  of  divine  Re- 
velation !  On  those  principles,  the  phraseology  of 
inspired  writers  is  extremely,  strange,  and  very  ob- 
scure :  so  obscure,  that  instead  of  saying,  Great  is 
the  7)iystery  of  GODLINESS  ;  we  may  justly  exclann, 
"  Unaccountably  singular,  and  profoundly  mysteri- 
ous, is  '2'HE  LANGUAGE  of  fwojihcts  and  of  afiosileSf. 
respecting  the  Person  and  work  of  Jesus  Christ  1"' 
For  though  the  things  intended  are  plain,  and  easily 
apprehended  by  common  cap..cities  ;  ytt  \\\t  terms 
by  which  those  things  are  expressed,  arc  so  entirely 
abstruse,  that  the  most  ardent  study,  and  the  greatest- 
acumen,  are  absolutely  necessary  to  develope  their 
meaning.  Clirislian.s  have  been  used  to  consider 
scripture  mysteries,  as  relating  to  the  modus  of  ccT' 
tain  imfiortant  facts  ;.  which  facts,  being  plainly  re- 
vealed, are  believed  on  the  authority  of  divine  testi- 
mony :  but  this  new  theology  teaches  us  to  look  for 
those  mysteries  in  the  unparalleled  modus  of  biblical' 
ex/iression.  I  said,  unfiaralLied.  For,  surely,  if  the 
Socinian  system  be  true,  no  set  of  writers,  who  had 
not  lost  their  senses,  and  who  intended  to  be  under- 
stood, ever  expressed  common  ideas  in  such  myste- 
rious language,  as  that  which  is  used  by  the  inspired 
penman  relative  to  Jetus  Christ,  and  to  the  great 
work  of  ledemption  by  him.* 

*  See  Dr.  Abbad^e  on  the  DtUij  of  Jesus  Christ  EsscTilUd 
to  the  ChrUtian  Religion,  Pafsiin, 


3G8  THE   rEKSOil  or  CKKIST,  5cC. 

Fully  persuaded,  therefore,  that  the  Scriptures 
mean  as  they  speak,  let  the  sinner  who  is  conscious  of 
nothing  but  misery  and  wretchedness  about  him,  fle^c 
to  the  all-sufficient  Mediator ;  trust  in  him  as  mig:h- 
ty  to  save ;  and  veracity  itself  has  enj^aged  that  he 
shall  not  be  disappointed  in  his  expectations.  As  a 
divine  Person,  he  must  be  able  to  act  agreeably  to  ev- 
ery character  he  bears  ;  perfectly  qualified  to  execute 
every  office  he  has  undertaken  ;  and  completely  fitted 
to  fill  up  each  relation  in  which  he  stands  to  his  peo- 
ple. Let  us  repose  the  most  unreserved  confidence 
in  his  atonement  and  intercession,  as  our  Priest ;  loak 
to  him  for  instruction,  as  our  Prophet;  be  subject  to 
him,  and  expect  protection  from  him,  as  our  King. 
Let  us  manifest  the  most  fervent  love  to  him,  as  our 
Redeemer  ;  yield  him  the  most  cordial  obedience,  as 
our  Lord;  and  pay  him  the  sublimest  worshipj  asour 
God.  I  will  add,  let  all  those  who  deny  his  proper 
Deity,  and  reject  his  vicarious  deatlr ;  who  refuse  to 
honour  him  as  a  Divine  Person,  and  to  accept  his 
righteousness  as  Mediator  ;  be  aware  lest,  when  it  is 
loo  late,  they  feel  their  want  of  his  atonement,  and  be 
compelled  to  acknowledge,  that  He  is    over  all, 

GOD   BLESSED    for   EVER. 

Let  my  reader  contemplate  with  wonder  and  with 
joy,  the  infinite  honour  that  is  conferred  on  the  hu- 
man nature,  in  the  Person  of  our  great  Mediator.— 
For  it  is  in  everlasting  union  with  the  Son  of  God; 
is  now  seated  on  a  throne  of  light;  is  the  most  glo-, 
rious  of  all  creatures,  and  the  eternal  ornament  of 
the.  whole  creation.  Yes,  believer.  He  on  whom 
you  rely,  in  whose  hands  you  have  intrusted  your 
soul,  still  wears  your  nature  while  he  pleads  your 
cause.  That  very  body  that  hung  on  the  cross,  and 
was  laid  in  the  gi'ave  ;  that  very  soul  which  suffered 
the   keenest   anguish,   and  was  cxcecdhig'  sorrovfuij. 


THE  WORK  OF  CHRIST,  &C.  SCI) 

eve7i  u?:tc  death  ;  are  now,  and  ever  shall  be,  in  close 
connection  with  the  Eternal  Word.  Mysterious, 
ineffable  union  !  big  Avith  wonder  and  replete  with 
comfort  !  How  encouraging"  it  is  to  consider,  that 
as  Jesus  is  clothed  with  that  very  humanity,  in 
•which  he  suffered  af^ictions  and  trials  of  every  kind 
and  of  every  degree  ;  he  cannot  forget  his  tempted, 
despised,  afflicted  people  in  this  militant  slate.  In 
himself  he  sees  their  image  ;  in  his  hands  he  be- 
holds their  names.  He  feels  for  them,  he  suffers 
with  them:*  he  never  will,  he  never  can  overlook 
their  persons,  or  be  unmindful  of  their  best  interests. 


CHAP.  XII. 

Concerning  the  IVcrk  of  Christy  through  lifhich.  Grace 
rcizns. 


H 


AVING  taken  a  view  of  the  person  of  Christ, 
and  of  his  qualifications  for  the  work  of  a  Mediator, 
arising  from  his  personal  excellencies  considered  as 
ImmuriUel ;  we  must  now  advert  to  that  perfect 
vjork,  through  which  gr^ce  reigns,  and  in  virtue  of 
which  her  favours  are  dispensed. 

Grace  reigns^  says  the  oracle  of. heaven,  through 
miGHTEOusNEss.  Rigliteousness,  in  this  place,  I 
understand  as  including  the  whole  of  that  obedience 
which  the  Redeemer,  under  the  ch?.racter  of  a  sure- 
ty, performtd  to  the  perceptive  part  of  the  law;  and 
all  those  bitter  sufferings  which  he  underwent,  in 
conformity  to  its  penal  sanction.  Through  this  obe- 
dience grace  reigns,  in   a   way  strictly   conformable 

^fi[«b^ij.  18.  and-iv.  15.     Isa.  xlix.  lf»,  1« 


:3rO  THK  WORK  CF  (Jll^ISi, 

to  the  rights  of  divine  justice.  By  this  most  pciteet 
Avork  of  Christ,  the  tenderest  mercy  is  manifested  to 
miserable  sinners,  and  meets  with  the  truth  of  Je- 
horah's  righteous  threatenings  against  sin.  Here  the 
righteousness  of  God,  as  the  hiwgiver,  appears  in 
taking  vengeance  on  sin  ;  so  as  to  be  productive  of 
substantial  and  lasting  peace  to  the  sinner.  Happy 
expedient  !  Wonderful  grace  I — But  let  us  a  little 
more  particularly  consider  the  nature  and  excelien-- 
cics  of  this  evangelical  righteousness. 

As  to  its  nature^  it  is  a  complete  conformity  to 
the  divine  law.  Whatever  the  precepts  of  Jeho- 
vah's law  demanded,  the  adorable  Jesus  performed 
in  its  fullest  extent.  His  nature  being  perfectly  ho- 
ly, the  piinciple  of  his  actions  was  absolutely  pure  ; 
the  end  for  which  he  did  them  entirely  right;  and 
the  matter  of  them,  and  rule  of  their  performance,, 
without  any  defect. — Whatever  the  law,  considered 
as  broken,  threatened  by  way  of  punishment  against 
the  oftcHder ;  to  that  he  submitted  in  all  its  dreadful 
severity.  For  he  ivas  made  sin;  he  nvas  made  a 
curse.  He  suffered — amazing  love  I  unparalleled 
condescension  I — He  suffered  the  greatest  shame, 
the  most  exeruciating  pain,  that  th©  malice  of  men, 
cr  the  subtiiity  of  devils,  could  inventor  inflict  :  and, 
which  v>fas  infinitely  more,  the  wrath  of  God.  The 
duration  of  his  passion  was  indeed  comparatively 
short  ;  but  for  this  the  infinite  dignity  of  his  Person 
was  a  full  compensation.  WJien  we  consider  that 
it  was  the  Son  of  God  and  Lord  of  Glory,  who 
bled  and  died  under  every  circumstance  of  infamy 
and  pain;  all  the  dreadful  monuments  of  divine  jus- 
tice iiiflicted  on  the  sons  of  rebellion  in  past  ages, 
and  transmitted  to  posterity  in  the  most  authentic 
records  ;  all  the  misery  that  awaits  the  licentious 
WQi'ld,  and   is  4<^ouiice.«l  in  the  bcripture  j    cannot 


THROUGH  WHICH  GRACE  REIGNS.  2t I 

raise  our  ideas  of  Jehovah*s  vindictive  justice  to  so 
high  u  pitch,  as  a  remembrance  of  the  bitter,  though 
transitory  sufferings  of  the  divine  Jesus. 

The  cxcet[e7ici€s  of  this  righteousness  appear  from 
the  characters  it  bears  in  wholy  writ.  For,  to  signify 
its  unspotted  purity,  it  is  called^we  linen^  clean  and 
Kvhite.  To  denote  its  completeness,  it  is  called  aro^e. 
To  hold  forth  its  exquisite  beauty,  richness  and  glory, 
it  is  called  clothing  of  wrought  goldj  and  raiinent  of 
7iecdle-work.  To  point  out  its  unequalled  excellency, 
it  is  called  the  best  robe.  It  is  better  than  the  robe 
of  innocence  with  which  our  first  parents  were  cloth- 
ed iK-fore  the  fall  ;  yea  better  than  the  righteousness 
of  angels  in  glory.  For  theirs  is  but  the  obt  ditixe 
of  mere  creatures  ;  of  dependent  beings.  But  tliis — 
which  is  the  highest  epithet  that  language  can  give— i 
this  is  the  righteousness  of  GOD.  lis  nature  and 
properties  are  such,  tluit  the  Lord  himself  seems  to 
glory  in  it,  frequently  calling  it  Bis  righteousness.* 

It  is  an  everlasting  righteousness.!  It  is  a  robe,  the 
beauty  of  which  will  never  be  tarnished  ;  a  {garment 
that  Vv'ill  never  decay;  and  clothing  that  will  rcvcr 
wear  out.  When  millions  of  ages  have  run  their  am- 
ple round,  it  will  continue  the  same  that  it  v/as  the 
iirst  day  it  came  into  use  ;  and  when  millions  more 
are  elapsed,  there  wilJ  be  no  alteration.  The  con- 
tinuance of  its  efficacy,  beauty,  and  glory,  v.iil  be  last- 
ing as  the  light  of  the  new  Jerusalem  ;  unfading;  as 
th.e  eternal  inheritance. 

It  is  a  righteousness  already  fierformed.  It  is  not 
something  now  to  be  wrought  in  us,  by  the  operation 
of  the  Holy  Spirit.     No  ;  it  was  completed  when  the 

*  Rev.  xix.  8.  Isa.  Ixi.  10.  Psal.  xlv.  1.3,  14.  Luke  xv. 
22.  2Cor.  V.  21.  Rom.  x.  3.  .Trr.  xxiii.  6.  Isa.  xlvi.  13. 
ynd  Ivi.  5,  6,  «.  aiid  li.  L  i  Dan.  ix.  21* 


^■72  THE  WOfiK  OF  CHEI6T, 

divine  Redeemer  cried,  It  isjinished,  ayid  ^az'c  ufi  the 
^Ao«r.*— But  here  many  persons  fall  into  a  fatal  mis- 
take. Ready  they  are  to  imaj^ine,  that  sinners  are 
accepted  of  God  in  virtue  of  righteousness  Avrought 
in  them,  and  performed  by  them,  through  the  assist- 
ance of  the  Holy  Spirit :  which  assistance  thty'sup- 
pose  was  purchased  for  them  by  the  death  of  Christ- 
But,  while  such  an  imagination  prevails,  they  never 
can  experience  what  it  is  to  be  in  a  justified  state. 
Besides,  when  the  blessed  Jesus  died,  he  did  not  do 
something  to  assist  eur  weak,  but  willing  endeavours 
to  save  ourselves  ;  he  did  not  lay  in  a  provision  of 
grace,  or  purchase  the  Spirit  for  us,  by  which  the  , 
defects  of  enfeebled  nature  might  be  supplied,  and  \ 
■we  rendered  capable  of  performing  the  condition  of  ; 
our  justification.  But,  at  that  awful  and  ever  memo- 
rable period,  when  he  bowed  his  head  and  expired  j 
He,  by  himself  alone,  perfectly  finished  that  righ- 
teousness, which  is  the  proper  condition,  and  the 
grand  requisite  of  our  justification.— '•That  the  Spi- 
rit of  grace  and  truth,  as  given  to  any,  is  a  precious 
fruit  of  the  death,  resurrection,  and  glorification  of 
Christ,  is  freely  acknowledged  ;  but  that  Jesus  died 
to  purchase  the  Spirit,  to  work  in  us  ariy  part  of 
that  righteousness,  on  account  of  which  we  are  ac- 
cepted of  God,  must  be  denied.  For  the  principal 
work  of  the  Spirit,  in  the  method  of  grace,  our 
Lord  himself  bearing  witness,  is  to  testily  of  him, 
and  reveal  his  glory  to  the  sinner's  conscience.  He 
ahalL  testify  of  vie — He  shall  glorify  me  ;  for  He 
shall  receive  of  Miiie^  and  shall  shoiv  it  unto  you.'* 
Xor  does  the  Spirit  of  truth  act  as  a  sanctifier,  till, 
in  order  of  nature,  we  are  perfectly  justified  :  and 
when  justified,    he   effects  our  sanctification   by  that. 

*  John  x-v.  20.  and  xvi.  14.     1  Cor.  ii.  12. 


IHUOTJGH  M'JIICH  OKACE  REIGNS.  273 

very  truth  which  reveals  the  obedience  of  Christ  as  a 
finished  work. — To  think  otherv.ise,  is  according  to 
the  Popish  scheme,  which  confounds  justification 
Avith  sanctification  ;  but  is  very  f.ir  from  being  the  doc- 
trine of  the  apostles.  It  is  also  contrary  to  the  senti- 
ments of  our  first  Reformers,  and  of  all  their  genuine 
successors,. both  at  home  and  abroad. 

Notwithstanding  what  has  been  said  concerning 
the  matchless  excellence  of  the  Redeemer's  right- 
eousness, the  reader  whose  mind  is  enlightened  to 
behold  the  defects  attending  his  own  best  perform- 
ances, and  whose  conscience  is  aifect<id  with  a  ;iense 
of  deserved  wrath,  may,  perhaps,  be  ready  to  say  ; 
"  As  to  the  glorious  nature  and  superlative  excel- 
lence of  this  obedience,  there  is  no  dispute.  But, 
is  it  free  for  a  mere  sinner  ?  Is  :t  not  rather  de- 
signed for  those  who  are  some  way  qualified  for  it, 
by  a  set  of  holy  principles,  and  a  scries  of  pious  ac- 
tions ;  those  who  are  distinguished  from  the  alto- 
gether worthless  and  vile  ?  Is  there  any  possibility 
for  a  miserable  sinner,  a  condemned  criminal ;  one 
whose  transgressions  are  great,  and  whose  corrup- 
tions are  strong,  to  partake  of  it,  and  be  made  happy 
by  it  ?  and  if  there  be,  which  is  the  v/ay  ?" — To  these 
momentous  inquiries  the  oracles  of  God  furnish  a 
substantial  answer.  For  they  inform  us  that  there  is 
another  excellency  attending  it,  which  has  a  special 
regard  to  the  manner  of  its  communication ;  and 
therefore  ought  by  no  means  to  be  overlooked.  Yes, 
blessed  be  God  !  the  unerring  word  warrants  me  to 
assert  that  this  righteousness  is  absolutely  free.  It 
was  wrought  for  the  sinner  ;  it  was  designed  for  the 
sinner  ;  and  is  freely  bestowed  on  the  vilest  of  sin- 
ners. It  is  not  matter  of  bargain,  or  the  subject  of 
sale  ;  it  is  not  proposed  on  certain  conditions ;  as, 
the  performing   some  arduous  course   of  duties,  or 

Aa 


274t  THE  WORK  OF  CHRIST, 

the  attaininc;;  some  notable  qualifications  ;  but  it  is  a 
free  gift.  Grace,  as  a  sovereign,  is  exalted  to  con- 
fer ;  and  grace,  we  knew,  deals  only  with  the  un- 
wortby.  As  a  gift  it  is  imparted  ;  as  a  gift  therefore 
it  must  be  received  ;  and  as  for  an  absolutely  free 
gift,  the  possessor  of  it  should  be  thankful. — From 
these  considerations  we  may  with  confidence  affirm, 
that  the  mere  sinner,  the  condemned  creature  :  he 
who  fctls  himself  in  a  perishing  condition,  and  is 
conscious  that  he  deserves  no  favour;  has  the  strong- 
est encouragement  given  him  to  rely  on  it,  as  quite 
sufficient  for  his  justification,  and  absolutely  free  for 
his  use.  Yes,  disconsolate  sinner,  you  have  no  rea- 
son to  hesitate,  whether  you  have  a  right  to  conceive 
it,  and  to  call  it  your  own.  Believing  the  testimony 
which  God  has  given  of  his  Son,  you  receive  it 
and  enjoy  the  comfort  arising  from  it.  Heaven 
proclaims  your  welcome  to  Christ,  and  eternal 
faithfulness  insures  acceptance  to  all  that  believe  in 
him. 

Hy  a  figure  of  speech  that  is  frequent  in  scripture, 
this  righteousness  is  represented  as  sfieaking.-— 
Doubtless,  then,  so  noble  a  righteousness  must 
have  a  charming  language  ;  and  a  little  attention 
will  discover  its  import.  The  language  of  this 
righteousness  is  represented  by  Paul,  as  directly 
conirary  to  that  description  which  Moses  gives  of 
the  rightrojisness  of  thi  law  ;  and  thus  it  addresses 
the  anxious  inquirer,  ^ay  not  in  thy  hearty  JVho 
shall  ascend  into  heaven  ?  that  is^  to  bring"  Christ 
down  from  above  ;  as  though  he  had  not  appeared 
in  our  nature,  to  perform  ^  righteousness  for  the 
justification  of  sinners.  Nor  does  it  bid  thee  in- 
quire, IVho  shall  descend  into  the  deefi  ?  that  is^  to 
brinff  up  Cfirmt  oJ^'An  Jrovi  the  dead;  as  if  i;e  had 
not  perfectly  p.ud>the  debt  for  which,  as  a  surety,  he 


IWROVCn  WHICH  GRACE  REIGNS.  2T5 

became  responsible  ;  and  received  in  his  resurrec- 
tion, from  the  hand  of  his  Father,  an  acquittance  in 
full  for  himself  and  his  people.  But  vjhat  saith  it, 
what  then  is  its  language  ?  The  word  of  grace 
•which  reveals  this  righteousness  is  nigh  thee,  sinful 
and  wretched  as  thou  art.  Even  so  near.,  as  to  be 
in  thy  month  to  proclaim  its  excellence,  and  iii  thy 
heart  to  enjoy  its  comfort ;  that  is  the  word,  the 
doctrine  of  faith  which  we  preach.  It  further  sayS) 
That  if  thou  shalt  confess  with  thy  mouth  the  Lord 
Jesus,  as  dying  an  accursed  death  for  the  redemp- 
tion of  sinners;  and  shalt  believe  in  thine  heart  that 
God  hath  raised  him  from  the  dead,  as  a  divine  tes- 
timony that  the  atonement  made  was  accepted  by 
eternal  justice  ;  thou  shalt  be  saved  from  final  mi- 
sery, and  exalted  to  the  joys  of  heaven.* 

Tne  language  of  this  divine  righteousness  is  here 
described  both  negatively  and  positively.  J\'>^a- 
tively  :  We  are  not  commanded  to  do  some  arduous 
work,  in  order  to  obtain  acceptance ;  nor  arc  we 
required  to  do  any  thing  at  all  for  tiiat  purpose.—. 
Because  it  is  evident  that  believing  in  Christ,  which 
is  here  mentioned,  is,  in  the  business  of  justifica- 
tion, opposed  to  works  and  doings  of  every  kind.f 
The  faith  here  designed  is,  therefore,  to  be  consider- 
ed as  the  receiving  of  Christ  and  his  righteous- 
ness ;  or,  as  a  dependence  on  hira  alone  for  salva- 
tion. Believing  the  gracious  report,  we  receive  th« 
atonement;  we  enjoy  comfort;  and  have  the  earnest 
of  eternal  glory. 

But  as  the  awakened  sinner  is  ever  disposed  to 
imagine  that  he  must  do  some  great  thing,  in  order 
to  obtain  the  pardon  of  sin  and  peace  for  his  con- 
science ;  therefore   the   language  of  this  righteous- 

*  Rom.  X.  5,  6,  7,  8^  9.    f  Rom.  iv.  5,  16.     Gal.  iii.  12. 18. 


27^  THE  WORK    OF    CHRIST, 

ness  is  also  described  positively.  Thus  considered, 
it  plainly  declares,  that  the  only  obedience  by  which 
there  is  favour  with  God  and  a  title  to  happiness,  is 
already  performed  :  and,  that  the  anxious  inquirer 
is  not  left  in  a  state  of  uncertainty  how  it  may  be 
enjoyed  ;  for  it  is  brought  near  in  the  word  of  grace, 
with  a  free  wGlconie  to  rely  on  it  and  use  it  as  his 
own,  to  the  everlasting  horiour  of  its  divine  author. 

By  comparing  v.liat  the  apostle  says  about  the 
righteousness  of  faiih^  with  v/hat  Moses  declares 
concerning  the  righteousyicss  rf  the  lai:?^  we  learn  ; 
That  v.'hoever  thinks  of  doing  any  good  work,  as 
the  condition  of  life,  is  ignorant  of  that  obedience 
whicli  the  gospel  reveals  ;  is  under  the  law,  as  a 
{■ovenant  ;  is  a  debtor  to  perform  the  whole  ;  and^ 
as  a  bretiker  of  it,  is  obnoxious  to  its  awful  curse. 
This  is  the  case  even  when,  with  the  Pharisee  in 
the  parable,  he  thanks  God  for  assisting  him  to 
perform  the  supposed  condition,  whether  great  or 
small.  For  the  righteousness  of  the  law,  an^J  the 
righteousness  of  faith,  are  here  directly  opposed. 
This  is  evident  from  the  scope  of  the  place  in  ge- 
neral ;  and  especially  from  the  adversative  but^  with 
which  what  is  said  about  the  righteousness  of  faith 
is  introduced. 

This  vicarious  obedience  is  no  less  useful  to  the 
sinner,  than  perfect  in  itself.  By  this  work  of  our 
heavenly  substitute,  that  lioly  law  which  we  have 
broken  is  highly  honoured  ;  and  that  awful  justice 
which  we  have  offended  is  completely  satisfied.  By 
this  righteousness  the  believer  is  acquitted  from 
every  charge,  is  perfectly  justified,  and  shall  be 
eternally  saved.  In  this  consummate  M'ork,  Jeho- 
vah declares  himself  well  pleased,  and  in  it  all  the 
glories  of  the  Godhead  shine. — Yes,  the  obedience 
<»f  our  adorable  Sponsor  is   perfect,  as  divine  jrecli- 


I 


TirROUGH-  WHICH  GRACE  REIGNS.  277 

tude  could  require ;  and  excellent,  as  eternal  wis- 
dom itself  could  devise.  Admirable  righteousness  I 
Who  that  is  taught  of  God  would  not,  with  Paul, 
desire  to  be  found  in  it?  and  who,  that  is  conscious 
of  an  interest  in  it,  can  cease  to  admire  and  adore 
the  grace  that  provided,  and  the  Saviour  that 
wrought  it  ? 

Is  the  obedience  of  the  Lord  Redeemer  so  glorious 
in  its  nature,  so  excellent  in  its  properties,  so  free  in 
the  manner  of  its  communication  to  the  ungodly, 
and  so  extensively  useful  to  all  that  possess  it  ? 
What  encouragement  then  has  the  miserable  sinner  to 
look  to  it !  How  safely  may  he  confide  in  it,  as  all- 
sufficient  to  justify 'j,his  ungodly  soul  !  For,  be  the  de- 
mands of  divine  law  and  infinite  justice  ever  so  great, 
or  numerous,  or  dreadful  ;  the  work  of  Christ  com- 
pletely answers  them  all.  There  is  greater  efficacy 
in  the  grace  of  God,  and  in  the  work  of  his  incarnate 
Son,  to  justify  and  save  from  deserved  perdition  ; 
than  there  can  be  demerit  in  the  ofiences  of  a  smner, 
to  incur  condemnation  and  ruin. 

Nor  can  it  seem  strange  that  the  work  of  Christ 
should  be  thus  efficacious.  For  God  the  Son  perform- 
ed it,  in  the  capacity  of  a  substitute.  God  the  Father 
declares  his  dcUght  in  it,  and  treats  as  his  children  all 
those  who  are  vested  with  it.  And  it  is  the  principal 
business  of  God  the  Holy  Spirit,  as  a  guide  and  com- 
forter, to  testify  of  it.  So  that  every  other  righteous- 
ress,  in  comparison  with  it,  is  quite  insignificant: 
if  set  in  competition  with  it,  is  viler  than  dross,  and 
worse  than  nothing.  In  this  righteousness  Christians 
of  all  ages  have  gloried,  both  living  and  dying,  as  the 
only  ground  of  their  hope.  In  this  most  perfect  obe- 
dience believers  are  now  exalted,  and  the  saints  in 
heaven  triumph.  For  the  work  of  Christ  finished  on 
a  cross  is  the  burden  of  their  songs.— But  who  cars 
A-  a  2 


27S  THE  CONSUITMATIOK  OF 

point  out  all  its  beauties  ?  Who  can  show  forth  half 
its  praise  ?  Afier  all  that  has  been  written  or  said 
about  it,  by  prophets  or  apostles,  here  on  earth  ;  after 
all  that  has  been  sung  or  can  be  conceived,  by  saints 
or  angels  in  the  world  of  glory  ;  considered  under  its 
divine  character,  the  uighteou-ness  ©p  JEHO- 
VAH, it  exceeds  all  possible  praise.  The  inhabitants 
of  the  heavenly  world  must  be  conscious,  that  their 
loftiest  strains,  though  expressed  with  seraphic  ar- 
dour, fall  vastly  short  of  displaying  all  its  excellence. 
So  that, 

•*  When  Gabriel  saunds  these  glorious  things^ 
'  He  tunes  and  summons  all  his  strings." 


GKAP.  XIII. 

k'oncernin^  th^  Consummation  of  th^  glorious  reign 
of  Grace. 

A.S  divine  Grace  is  glorious  in  itself,  and  infinitely 
superior  to  all  that  is  denominated  free  favour  among 
men  ;  as  the  way  in  which  it  reigns  is  absolutely  with- 
out a  parallel,  and  such  as  will  render  it  forever  dear 
to  all  the  disciples  of  Christ  ;  so  the  end  of  its  benign 
government  is  cqv.ally  glorious ;  for  it  is  eternal  life. 
Reviving,  ravishing  thought  1  This,  in  subordinatir.n 
to  his  own  glory,  is  the  great  design  of  God  in  every 
l^racious  dispensation  toward  his  people.  The  em- 
phatical  phrase  is  used  in  scripture  to  signify,  jin  cv- 
crlasting  state  of  comfilcte  holinesa  and  consummate 
hafifiiness^  in  the  firesence  and  fruition  of  God^  in  all 
his  Persons  and  perfections.  To  this  blissful  state, 
(Gtrace  as  a  sovereign,  infallibly  brings  her  subjects-, 
through  the  Person  and  "^vork  of  Immanucl. 


THE  CLORIOXTi  REICJC  OP  GRACE.  2f9 

To  assist  our  feeble  and  contracted  minds  in  farm- 
ing some  faint  id«as  of  celestial  blessedness,  and  to 
inform  us  by  whom  it  shall  be  enjoyed  ;  it  is  com- 
pared by  sacred  writers  to  the  mcst  delightful  and 
glorious  things  that  come  under  our  notice  m  the 
present  world.  For  instance:  To  denote  its  super- 
abounding  delights,  it  is  called  ftaradtse^  in  allusioa 
to  the  garden  of  Eden  :  for  at  God's  right  kand  arc 
pleasures  for  ever  7worf.— To  signify  its  grandeur, 
magnificence,  and  glory,  it  is  called  a  cro'xn  and  st 
kingdom.  As  a  crown,  it  is  unfading  and  incorrupt- 
ibe.  To  intimate  that  none  shall  enjoy  it,  except 
in  virtue  of  the  Redeemer's  obedience,  it  is  denomi- 
nated a  croivn  of  righteousness.  It  is  also  called  a 
cro'u}n  of  life  and  a  crown  of  glory.  As  a  kingdona 
it  was  prepared  for  believers  before  the  foundation 
of  the  wor/f/,  and  is  the  kingdom  of  their  Father  j-^ 
who  bestows  it  upon  them  here,  in  right  to  possess ; 
hereafter,  in  perfect  enjoyment.  To  ascertain  its 
perpetuity,  it  is  called  an  everlasting  kingdom  ;  and 
those  that  enjoy  it,  arc  called  kings,  are  said  to  sit 
ufion  thrones-,  and  to  reign  in  life. — To  inform  us 
who  shall  possess  it,  and  on  what  ground,  it  is  call- 
ed an  inheritance.  Plainly  denoting,  that  none  but 
the  childi'en  of  God  shall  enjoy  it :  for  a  servant, 
considered  as  such,  cannot  inherit.  We  must 
therefore  be  the  sons  of  the  highest,  by  adoption  and 
regeneration,  before  we  can  justly  hope  to  enjoy  the 
heavenly  patrimony.  For  however  diligent  the  sons 
of  God  may  be  in  keeping  his  commands,  and  in 
performing  his  will  :  they  shall  not  possess  it  under 
the  notion  of  a  reward  of  duty,  or  as  wages  for 
work  ;  but  under  the  idea  of  a  testamentary  gift. — ^ 
Yes  ;  it  is  a  gift  by  way  of  legacy,  and  is  bequeathed 
to  them  in  the  everlasting  testament  of  our  Lord 
Jesus  Christ.     According  to   those  words,  /  apfioini 


280  THE  CONSUMMATION  Ot 

by  testament  unto  you  a  kingdorn^*  The  kingdom  is 
most  glorious,  the  inheritance  most  free  to  the  chil- 
dren of  God,  and  absolutely  unalienable. 

Nor  are  the  heirs  of  this  boundless  bliss  "without 
some  joyful  foretastes  of  it  in  this  life.  Faith  being, 
as  the  apostle  defines  it,  the  substance  of  things  ho/ied 
for  and  the  evidence  of  things  not  seen  ;  they  antici- 
pate, in  some  degree,  the  joys  of  the  upper  world. 
In  the  present  state,  they  receive  the.  earnest  of  their 
future  inheritance,  and  rejoice  m  hope  of  the  full  fru- 
ition. Nay,  at  some  bright  intervals,  they  rejoice  loith 
joy  unspeakable -i  and  full  of  glory.  For  he  that  be^ 
lieveth  hath  everlasting  life,  in  the  promise,  and  in 
the  earnest  of  iti  Having ^cofybr  refuge  to  lay  hold 
on  the  hofie  set  before  them  ;  those  ti&o  immutable 
things,  the  promise  and  the  oath  of  God,  in  either  of 
"vvhich  it  is  imfiossible  for  him  to  lie  ;  afford  them 
strong  conso/a^/o;i  respecting  their  final  preservation 
and  eternal  happiness.  Living  by  faith  on  the  dying, 
the  ascended  Redeemer,  as  their  surety  and  sacrifice, 
their  righeousness  and  advocate  :  and  viewing  the 
stability  of  the  promise,  the  covenant,  the  oath  of  Je- 
hovah ;  they  have  the  greatest  assurance  that,  ivhen 
Christ  who  is  their  life  shall  afifiear^  they  also  shall 
fiear  nvith  afihini  in  glory. 

The  future  happiness  of  believers  may  be  consi- 
dered, either  as  it  is  enjoyed  by  the  separate  sfiirit^ 
before  the  resurrection  and  the  last  judgment;  or 
by  the  soul  and  body  united,  after  that  awful  period 
is  come,  and  those  grand  events  had  taken  place- 
That  the  separate  spirits  of  the  saints  are  possessed 
of  thought  and    consciousness,  and  that    they  enjoy 

•  Lnke  xxii.  29.  Thus  the  celebrated  Witsius  renders  and 
interprets  the  passage.  Oecon.  L.  iii.  C.  x.  $  28.  To  thesame- 
eSect,  Beza  aud  Castalio  translate  the  words. 


THE  GXORIOUS  REIGN  OF  GRACE.  2S1 

ineffable  bliss  in  comm union  with  Jesus  their  exalted 
Head ;  are  truths  manifestly  coutaincci  in  the  uner- 
ring \vord.  SoGH  as  that  mysterious  union,  which 
subsists  betAveen  soul  and  body  in  the  present  state, 
is  dissolved  by  death  ;  the  soul,  being  made  perfect- 
ly free  from  the  being  of  sin,  immediately  enters  in- 
to glory.  Death,  to  the  saints,  far  from  being  a  penal 
evil,  is  numbered  among  their  pi'ivileges,  and  makes 
one  article  in  their  comprehensive  inveHtory  of  di- 
vine biesijings.*  Death  is  the  gate  by  which  they 
enter  those  heavenly  mansions  prepared  for  them  ; 
in  the  possession  of  which  they  enjoy  delights  that 
could  not  be  experienced  in  this  mortal  state.  The 
knowledge  of  that  sublime  blessedness,  and  of  an  in*- 
terest  in  it,  made  Paul  desire  to  defiart  and  to  be 
Kvith  Christ  ivhicfi  is  Jar  better  ;  infinitely  preferable 
to  ail  that  can  be  enjoyed  in  this  world. 

The  same  incomparable  man  and  infallible  teach- 
er says ;  Wfiilat  we  are  at  home  in  the  body-,  ive  are 
absent  from  the  Lord :  at  the  same  time  declaring, 
that  it  was  far  more  eligible  ^to  him  and  his  pious 
cotemporaries,  to  be  cZ'i'fTz;  from  the  body  and  pre- 
sent ivith  the  Lord.  Now  if  the  apostle's  words 
have  any  sense,  and  if  their  meaning  be  at  all  intelli- 
gible, we  cannot  suppose  hrm  to  have  imagined,  that 
his  immortal  soul,  when  separated  from  the  body, 
>vouId  lie  in  a  sleepy,  unconscious,  inactive  state,  till 
the  sound  of  the  archangel's  trumpet  should  awaken 
it;  which  notion  is  by  some  warmly  espoused.  For  ia 
such  a  state  of  absolute  mscnsibilitj  he  could  not 
with  any  propriety,  be  said  to  be  zvith  Christy  or  to 
enjoy  the  presence  of  God.  Before  the  dissolution 
of  his  body,  he  rejoiced  in  the  light  of  Jehovah's 
countenance,  and    had    much    communion  with  his 

-■^  1  Cor.  iii.  22. 


282  THR  GONSUilMATION  0? 

God;  was  indulged  with  bright  manifestations  oC 
divine  favour,  and  exulted  in  the  certain  prospect  of 
a  blissful  immortality ;  all  which,  according  to  the 
sleeping  scheme,  he  instantly  lost  by  death.  Under 
the  deprivation  of  which  he  must  continue  for  a  long 
series  of  years ;  even  till  the  voice  of  the  Omnipo- 
tent, and  the  alarmmg  crash  of  a  falling  world,  shall 
rally  his  dissipated,  and  waken  his  drowsy  powers  in- 
to action  :  and  so  bring  him  into  a  second  enjoyment 
of  himself,  and  of  his  God.  How  uncomfortable  such 
an  idea  to  the  real  christain  ! 

That  the  departing  spirits  of  the  children  of  God 
enter  immediately  into  happiness,  might  be  proved 
from  a  great  variety  of  divine  testimonies.  Among 
which  there  are  few  more  apposite,  than  that  which 
contains  the  remarkable  and  gracious  answer  of 
Jesus  to  the  converted  thief,  when  they  were  both 
on  the  verge  of  the  unseen  world.  Verily  I  saij 
unto  thee..  To-day  shalt  thou  be  with  me  in  fiara^ 
dise. — These  words  include  a  particular  answer  to 
the  request  of  the  expiring  penitent,  who  prayed 
that  Christ  would  remember  him.  As  if  our  Lord 
had  said  ;  "  I  will  not  only  remember  thee,  as  absent ; 
for  verily,  thou  shalt  be  with  me  in  the  everlasting 
mansions,  to  behold  my  glory."  As  the  dying  pe- 
titioner desired  his  request  might  be  granted,  when 
the  bleeding  Jesus  should  enter  into  his  kingdom  ; 
the  sufTering  Saviour  certified  liim,  not  only  of  the 
place  where  he  was  to  reign,  which  he  c-<x\\^  fiaradise  ; 
but  also  of  the  time  wJien  he  was  lo  enter  on  the  pos- 
session of  his  kingdom,  signified  by,  to-day.  Nor 
is  it  unworthy  of  notice,  that  when  ti)is  promise 
was  made  the  day  was  hcdf  elapsed  \  iov  it  was  about 
the  sixth  hour.  Yet  Christ  promised  liim  the  joys  of 
paradise  before  that  very  duy  co.xludcd  ;  kiiowing 
that,  in   the   interim,  they  should  both  i«uke   their 


THE  OI.0KI0¥S  REIGN  OF  GRACE.  28S 

exit.  As  the  gracious  promise  to  this  thief  was  very 
extraordinaiy ;  and  as  the  person  to  whom  it  was 
made  was  in  such  circumstances,  and  bore  such  an 
infamous  character  ;  Jesus  confirmed  it  with  the  as- 
severation, -verily.  As  if  he  had  said;  "  I,  the  Amen, 
who  am  truth  itself,  solemnly  declare  that  what  I 
have  promised  shall  certainly  be   fulfilled  this  day.** 

The  different  punctuation  and  sense  of  the  text, 
that  are  given  by  those  who  adopt  the  sleeping 
scheme,  appear  far-fetched,  strained,  and  jejune.— i 
They  contend,  that  the  words  ought  thus  to  be  point- 
ed ;  /  say  unto  thecy  to-day  thou  shalt  be  ivUh  me 
in  fiaradise.  As  if  our  Lord  had  not  the  least  in- 
tention to  fix  the  time,  when  the  converted  male- 
faclor  should  behold  his  glory  ;  but  only  declared, 
by  the  expression  to-day^  the  certainty  of  what  he 
promised. — To  which  forced,  unnatural,  and  insipid 
interpretation  of  the  passage,  it  may  be  justly  ob- 
jected ;  That  as  the  thief  could  not  be  ignorant  of 
the  time  when  tlic  gracious  promise  was  made  ; 
so  he  had  no  occasion  to  have  that  particular  dis- 
tinguished and  confirmed  in  so  solemn  a  manner.-— 
Nor  is  it  the  expression  to-day ^  but  the  word  -verily^ 
which  indicates  the  truth  of  what  was  affirmed,  and 
the  certainty  of  enjoying  the  promised  blessing. 
For  as  to-day  in  our  Lord's  answer,  denotes  a  pre- 
cisely limited  time  ;  so  it  evidently  corresponds  to 
tlie  adverb  ivhcn^  in  the  thief's  petition. 

This  hypothesis  appears,  not  only  uncomfortable 
to  the  real  christian,  and  anti-scriptural  to  the  im- 
partial examiner  of  the  sacred  records,  but  also  un- 
philosophical.  For  as  the  soul  is  a  thinking  being, 
if,  when  the  animal  frame  is  dissolved,  it  were  to  be 
entirely  deprived  of  thought  and  consciousness;  it 
must,  for  ought  appears  to  the  contrary,  lose  its  ex- 
istence.    But  if  so,  instead  of  a  resurrection  at   the 


^'k  THE  CONSUMMATION  OF 

last  day,  there  must  be  a  new  creation  ;  Avhicli  is 
contrary  to  the  analogy  of  fuith,  and  to  the  hope  of 
saints  in  every  age.  A  mind  -without  thought  and 
consciousness,  and  matter  \vithout  solidity  and  ex- 
tension, being  equally  absurd  ideas. 

The  separate  spirits  of  saints,  therefore,  being 
lodged  in  eternal  mansions,  and  abiding  at  the 
source  of  all  felicity,  enjoy  inconceivable  pleasures. 
They  are  completely  released  from  all  troubles  of 
every  kind  ;  from  all  sins  and  sufferings ;  from  all 
temptations  and  sorrows.  Moral  evil,  with  all  its  at- 
tendants, is  entirely  banished  from  those  bright 
abodes  :  for  the  people  that  dwell  there  are  all  per- 
fectly righteous  ;  nor  shall  any  of  the  inhabitants  of 
that  land  say,  /  a7n  sicA-.  Their  garments  are  al- 
ways white  ;  their  harps  are  always  tuned. — Being 
with  Christ,  according  to  his  promise,  they  behold 
his  glory,  and  are  delighted  with  his  beauty.  The 
infinite  excellencies  of  Jesus,  the  incarnate  Jeho- 
vah, are  illustriously  displayed  in  that  exalted 
state.  Those  divine  and  mediatorial  perfections, 
ot  which,  while  here  below,  we  can  form  but  ve- 
ry low  conceptions :  beam  forth  on  the  holy  and 
happy  spirits  in  a  blaze  of  glory. — With  adoring 
gratitude  and  pleasing  astonishnient  they  reflect  ; 
"  This  is  HE  that  once  raised  a  feeble  cry  in  the 
stable  at  Bethlehem  !  This  is  he  that  spent  his  life 
in  one  continued  series  of  beneficent  actions,  when 
surrounded  with  meanness  and  poverty,  with  re- 
proaches and  sorrows  !  This  is  HE— but,  O  how 
changed  i — who  made  his  exit  on  Calvary,  under 
every  mark  of  infamy,  under  the  severest  sensa- 
tions of  pain,  both  in  body  and  soul  ;  and  all  this 
to  accomplish  our  salvatiom  1" — To  view  him  eye 
to  eye,  who  was  once  a  man  of  sorrows  and  suf- 
ferings  to  the   highest  degree  ;  to  behold  him  vho 


THE  0L0RI017S  REIGK  OF  GRACE.  2S5 

is  their  husband  and  head,  after  all  the  abasement  and 
misery  to  which  he  submitted  on  their  account,  thus 
-exalted  and  glorified,  must  fill  their  souls  with  ex- 
static  bliss. 

Nor  are  they  mere  spectators  of  his  glorious  exalt- 
ation.    They  not  only  behold  their  beloved,  and  have 
intercourse  with  him,  as  loyal  subjects  with  an  exalt- 
ed sovereign  ;  but    he  entertains  and  rejoices  over 
them  as  his  friends  and  brethren,  as  his  bride  and  por- 
tion.    This  we  may  learn  from  the  friendly  freedom 
he    usexl    with    his    disciples   while    on   earth.     For 
though,  as  their  sovereign  Lord,  he  required  supreme 
respect^  and  accepted  profound  adoration  ;  yet  he  did 
not  keep  them  at  an  awful  distance,  but  conversed  with 
them  in  the  most  familiar  manner.     Doubtless,  then, 
he  does  not  behave  with  less  freedom,   or  keep  them 
at  a  greater  distance,  because  of  his  exalted  state  ;  but 
rather  t-skes  them  into  a  state  of  exaltation  with  him- 
self.    For  though  he  is  exalted  above  all  blessing  and 
praise,  yet  not  as  a  private  person,  nor  merely  for  his 
own  sake  ;  but  as  the  head  of  his  numerous  family, 
and  as  the  saviour  of  all  his  people.     The  advance- 
ment of  him,  the  head,  could  not  be  intended  to  re- 
move the  members  to  a  greater  distance  :  for  there  is 
the  same  relation,  and  the  same  union,  subsisting  be- 
tween him  and  them.     Consequently,  they  must  be 
honoured  and  exalted  with  him.     Beholding  his  infi- 
nite glory,  their  adoring  regards  are  heightened  ;  but 
this  is  far  from  diminishing  their  nearness  to  him,  or 
their  delight  in  him.     It  only  serves  to  increase  their 
astonishment  and  joy,as  they  find  him  still  condescend- 
ing to  admit  them  into  such  a  familiarity  with   him, 
and  so  liberally  communicating  his  glory  to  them. 

When  in  this  lower  world,  they  discerned  the  sig- 
natures of  Deity  in  the  works  of  creation,  and  of  prov- 
idence.    They  beheld  yet  brighter  displays  of  Jeho- 
Bb 


^8C  THE  C0M3IU.NICAT10X  OP 

Tah*s  glory  in  the  operations  of  grace,  and  in  the  amaz- 
ing effects  of  his  love  ;  in  the  gift  of  a  Saviour,  and  in 
liis  death  on  the  cross.  But  now,  having  their  intel- 
lectual powers  abundantly  strengthened,  they  have 
manifestations  of  his  infinite  excellence,  compared 
with  which,  all  their  previous  discoveries  of  divine 
pei-fection,  by  the  material  creation  ;  and  all  the  hap- 
piness they  enjoyed  in  the  church  militant,  were  poor 
and  mean,  were  low  and  languid  beyond  expression. 
For  they  are  surrounded  with  the  opulence  of  God, 
and  eternally  enriched  with  his  munificence. 

If  Paul,  ravished  with  the  more  obscure  appearan- 
ces of  divine  wisdom,  could  not  forbear  exclaiming; 
O  the  depth   of  riches^  both  of  the  nvindom  and  knoiv- 
Icdge  of  God  !  what  holy  transports  of  wonder  must  it 
afford  the  sfiirits  of  the  just  made  fierfect^  to  have  the 
counsels  of  heaven  laid  open  to  their  view  ?  The  con- 
templation of  divine  power,  under  the  conduct  of  infi- 
nite wisdom,  and   leagued  with  boundles   goodness, 
must  heighten  their  pleasure.     How  delightful  to  be- 
hold, in  the  light  of  glory,  that  power  which  raised 
the  vast  frame  of  nature,  and  from  the  beginning  sus- 
tained all    things — That   power,    which    turned    the 
mighty  wheels    of  providence  in  every  age   of  the 
world,  through  aJl  the  revolutions  of  time — That  un- 
controlled power,  which  restrained  legions  of  malig- 
nant spirits  and  accursed  fiends,  in  ten  thousand  dif- 
ferent instances,  from  perpetrating    their   malicious 
designs,   and  from  filling  the  world  with  mischief; 
which  wrought  upon  the  obdurate  hearts  of  rebellious 
creatures,  caused  them  to  acknowlcdi^c  divine  sove- 
reignty, and  made  them  willing  to  accept  salvation  in 
the  appointed  way— That  power,  which,  having  form- 
ed their  souls  anew,  preserved  them  in  the  midst  of 
Innumerable    dangers  that    continually  lay   in    their 
way  to  the  regions  of  happiness  ;  nor  ever  ir.termit- 


fHE  GLORIOUS  REIGN  OF  GRACE.  2S7 

ted  its  guardian  agency,  till  it  brought  them  safe  to 
glory  ! 

If  the  power  of  God,  as  beheld  by  the  saints  in  light, 
be  so  delightful  a  subject  of  contemplation  ;  -what  ex- 
uberant joy  must  the  views  of  his  love  afford  ?  For 
as  love  is  the  noblest  passion  of  the  human  breast,  bo 
it  is  the  brightest  beam  of  Divinity  that  ever  irradiated 
the  wide  creation.  Love  is  a  pleasing  theme,  and  the 
meaning  of  thiit  divine  sentence,  God  is  Love,  is 
there  unfolded  to  the  very  life.  The  happy  spirits 
arc  no  longer  obliged  to  learn  Jehovah's  love  from 
his  names  and  works  ;  for  they  now  behold  it  as  es- 
sential to  his  Being.  The  day  they  had  long  expect- 
ed, that  happy  day  which  is  appropriated  to  the 
full  discovery  of  divine  love,  having  davvned  upon 
them,  they  take  their  ^/l  of  loves.  Now  the  im- 
mortal spirit  is  invigorated  in  all  its  powers,  en- 
larged in  all  its  faculties,  on  purpose  to  render  it 
capable  of  taking  in  more  copious  views,  and  of  re- 
ceiving abundantly  larger  emanations  of  divine  love, 
than  it  could  possibly  before  enjoy.  They  have  now 
traced  up  the  streams  to  the  eternal  fountain  ;  the 
beams,  to  the  very  sun  of  love.  The  bosom  of  their 
Father,  where  the  thoughts  of  love  were  lodged  from 
everlasting,  and  where  its  noble  designs  were  formed, 
is  laid  open  to  their  view.  Now  they  clearly  see 
Tt'hy  the  Son  of  God  became  incarnate,  undertook  the 
redemption  of  man,  and,  in  order  to  accomplish  the 
arduous  work,  obeyed,  and  suffered,  and  died  the  most 
paitiful  and  infamous  death — Died,  a  sacrifice,  an 
atonement  for  sin ;  a  spectacle  to  the  world,  to  angels, 
and  to  men.  The  wonderful  soul  penetrates  the  va^t 
design,  and  sees,  with  warmest  gratitude,  why  itself 
was  not  made  an  everlasting  monument  of  divine  jus- 
tice ;  why  its  native  enmity  against  God  was  com- 
pletely subdued,^  and  why  its  enormous  crimes  were 


288  THE  CONSUJIIMATION  OF 

pardoned.  All  -which  is  resolved  into  the  frcCy  dis- 
tinguishing love  of  God.  The  adoring  soul  beholds, 
with  ecstacies  of  delight,  how  well  the  admirable  ef- 
fects correspond  to  their  grand  original  cause.  Cer- 
tainly, nothing  short  of  heaven  itself,  which  gives  the 
experience,  can  give  an  adequate  idea  of  such  exalt- 
ed bliss. 

Nor  will  their  views  of  divine  justice  ;  no  not  in  ita 
awful  effects  considered  as  vindictive,  and  manifested 
in  the  damnation  of  innumerable  myriads  of  apostate 
angels  and  sinful  men ;  in  the  least  allay  their  joys^ 
or  damp  their  pleasures.  For,  however  infidels  may 
now  object  against  an  eternal  punishment  being  in- 
flicted for  transient  crimes  ;  and  arraign  the  Book  o£ 
God  itself,  which  asserts  that  so  it  shall  be  ;  to  them 
it  appears,  in  the  clearest  light,  that  sin  is  an  infinite 
evil,  and  therefore  justly  deserving  of  perpetual  mis^ 
cry.  Their  holy  wills,  being  perfectly  conformed  to 
the  pleasure  of  God,  fully  acquiesce  in  the  sentence 
pronounced  upon  offenders,  and  rejoice  in  the  execu- 
tion of  it  on  all  the  daring  sons  of  rebellion,  whether 
angels  or  men.  They  now  more  fully  discover,  how 
holiness  in  the  LawgivLr,  the  demands  of  his  law,  and 
the  rights  of  his  justice,  were  all  displayed  and  per- 
fectly satisfied,  in  the  redemption  of  their  souls  by 
the  blood  of  the  cross.  The  remembrance  and  views 
of  which  arc  a  scene  of  wonders,  and  an  mexhaustable 
source  of  joy. 

Divine  holiness  they  contemplate  with  supreme  de- 
light. God  is  glorious  in  holiness.  This  perfection 
of  the  Godhead  has  frequently  been  celebrated  in  lofty 
strains  o^  devotion,  by  saints  on  earth.* — Now,  if  those 
who  dwell  in  houses  of  clay  ;  whose  views,  at  the  best, 
are    so  feeble  and  partial,  have  been  so  affected  by 

Exod.  XV.  11.     1  Sana.  ii.  2.     PdaJ.  xxx.  4.  and  xcvii.  12. 


\ 


?HE  GLORIOUS  REIGN  OF  GRACE. 


289 


meditating  on  it ;  what  thoughts  must  they  have  who 
behold  it  in  all  its  glory  ?  With  adoring  hearts  and 
ravished  eyes,  with  inflamed  devotion  and  notes  di- 
vinely sweet,  they  join  the  heavenly  choir  in  that  se- 
raphic hymn;  Holy  1  holy  I  holy  I  is  the  Lord  of 
hosts  I  Heaven  and  earth  are  full  of  his  glory  !  How 
inconceivable  the  pleasure  I  how  divine  the  joy  !  And 
may  I  not  venture  to  add,  the  views  of  this  glorious 
holiness  must  have  such  a  transforming  efficacy  on 
the  happy  spirits,  as  to  produce  in  them  a  perpetual- 
ly advancing  conformity  to  God  in  holiness  and  in 
glory  ? 

If  the  face  of  Moses  shone  with  peculiar  bright- 
ness, after  he  had  been  admitted  to  familiar  converse 
with  Jehovah  on  the  mount ;  how  much  greater  must 
that  effulgence  be,  which  God  communicates  to  those 
who  constantly  behold  him  without  any  interposing 
veil  ?  The  transcendent  amiableness  of  Jehovah  great- 
ly consisting  in  his  immaculate  holiness  (for  holiness 
is  nothing  but  intellectual  beauty)  and  he  presenting 
himself  to  beatified  saints  as  the  Inllni'Le  Beauty ; 
they  must  perpetually  rest  in  him  as  the  proper  ob- 
ject of  their  love,  and  as  the  centre  of  their  delight. 
Nor  can  they  cease  to  admire  the  equity  of  that  com- 
mand, which  requires  the  most  perfect  love  to  God, 
on  account  of  his  own  infinite  loveliness  and  all-sur- 
passing excellence. 

Being  favoured  with  a  more  perfect  knowledge  of 
God,  and  more  intimate  communion  with  him,  their 
love  to  him  is  proportionally  heightened.  That  grace 
which  reigned  in  their  whole  salvation,  being  disceni- 
ed  by  them  in  a  stronger  light;  inflames  them  with 
the  most  ardent  love  to  its  adorable  Author,  and  to 
Jesus  by  whom  it  reigned.  All  the  amiable  and  infi- 
nite perfections  of  Deity,  shining  upon  them  in  the 
li2:ht  of  glory,  their  holy  bosoms  cannot  but  glow  with 
B  b  2 


^90  xu£  co:<rsvMiiA.TiON  op 

the  utmost  fervour.  They  cannot  but  make  return:: 
of  love,  and  in  such  a  manner,  as  are  suited  to  their 
happy  and  exalted  state. — Their  supreme  love  to 
God,  causes  them  to  contemplate  his  divine  perfec- 
tions and  astonishing  operations  with  ever-new  de- 
light ;  by  which  they  are  more  and  more  assimulated 
to  his  divine  image.  Hence  that  sublime  delight, 
which,  ia  the  sacred  page,  is  called  the  joy  of  the 
Lord. 

Absolutely  free  from  that  pride  and  selfishness 
which  tarnish  our  best  services  while  here,  and  quite 
remote  from  all  those  imperfections  which  attended 
them  in  a  malignant  state ;  songs  of  sincerest  grati- 
tude and  hymns  of  holy  wonder,  the  profoundest  ac- 
knowledgments of  multiplied  obligations  to  reigning 
grace  and  the  loftiest  strains  of  thanksgiving  to  God 
and  the  Lamb,  are  their  uninterrupted  and  sweet  em- 
ploy. Ever  free  to  declare,  that  the  only  cause  of 
their  enjoying  the  beatific  vision,  and  being  seated  on 
thrones  of  glory  ;  is  that  grace  which,  as  a  mighty, 
magnificent,  and  bountiful  sovereign,  reigned  through 
the  person  and  work  of  Immanucl.  Hence  it  is  that 
grace,  as  it  appears,  and  shines,  and  triumphs,  in  res- 
cuing them  out  of  the  hands  of  Satan — in  preserving 
them  through  all  dangers—in  supporting  them  under 
the  severest  trials— m  bringing  them  safe  to  glory, 
and  in  crowning  them  with  unutterable  bliss — is  the 
grand  and  unvaried  burden  of  their  songs.  To  the 
God  of  all  grace,  the  triune  God,  they  address  all 
possible  praise  with  divine  delight. 

Peculiarly  great  and  glorious  is  that  sublime  bless- 
edness which  is  possessed  by  the  separate  spirits  of 
saints  in  heaven :  it,  nevertheless,  comes  far  short  of 
that  happiness  which  shall  be  enjoyed  in  their  whole 
persons  J  and  which  belongs  to  the  consummation  of 
ihat  celestial  state.     For  the  oracles  of  God  frequent- 


THE  GLOrJOffS  HElGTx  OF  GilAC£.  2^1 

ly  intimate,  that  the  bliss  of  the  saints  will  not  be  ab- 
solutely complete,  till  the  general  judgment  is  past, 
and  the  end  of  the  world  is  come.*  We  may  there- 
fore take  notice  of  some  things,  by  which  their  bless- 
edness will  then  be  enhanced. 

Their  bodies  being  raised  in  glory,  and  re-united 
to  their  immortal  spirits,  will  not  only  be  a  demon- 
stration of  divine  power,  and  a  display  of  divine  good- 
ness, very  wonderful  in  their  eyes  ;  but  also  an  addi- 
tion to  their  blessedness.  For  so  long  as  any  of  the 
children  of  God  continue  in  this  perplexing,  misera- 
ble world  ;  and  so  long  as  the  bodies  of  saints  depart- 
ed are  confined  in  the  grave  ;  the  happy  spirits  in 
glory  cannot  be  ignorant,  that  the  power  which  sin 
obtained  over  man  is  not  yet  entirely  abolished  ;  and, 
consequently,  that  something  must  be  w^anting  to  the 
consummation  of  their  joy.  But  by  the  resurrection, 
death  itself,  which  is  the  last  enemy,  shall  be  destroy- 
ed ;  never  more  to  have  the  least  power,  but  over 
the  enemies  of  God,  and  of  his  people. 

That  the  dead  shall  be  raised,  is  a  fundamental 
article  of  the  christian  creed.  That  the  same  bodies 
shall  be  raised,  which  fell  by  death,  the  justice  of 
God  and  the  comfort  of  believers  apparently  re- 
quire ;  is  clear  from  the  scriptures,  and  is  implied 
in  the  word  resurrection.  But  though,  as  to  their 
substance  they  shall  be  the  same  ;  so  far  at  least,  as 
to  support  the  identity  of  them ;  yet  as  to  their  qual- 
ities, the  alteration  will  be  so  great,  that  we  can- 
not form  suitable  ideas  concerning  them. — That  sur- 
prising change  which  shall  pass  upon  them,  is  ab- 
solutely necessary  to  fit  them  for  the  exalted  state  in- 
to which  they  shall  be  introduced,  when  re-animat- 
ed by  their  immortal  spirits.     Hence  those  words  j. 

*  2  Cor.  iii.  4.    2  Tim.  i.  12.  aodi?.  8.    1  Pet.  v.  4, 


2Q2  THE  C0NSDM3IATI0N  OP 

Flesh  and  blood  cannot  inherit  the  kijigdom  of  God. 
The  present  constitution  of  our  bodies  renders  them 
incapable  of  bearing  the  splendour  of  the  heavenly 
world ;  and  consequently  of  partaking  in  the  joys  of 
that  state.  The  glory  of  it  would  be  insupportably 
bright ;  too  dazzling  for  them  to  sustain.  Like 
herbs  and  flowers  of  the  most  delicate  kind,  exposed 
to  the  scorching  glare  of  the  meridian  sun,  they 
would  faint  under  it.  But  when  that  which  was 
aonun  in  corrufition  shall  be  raised  in  incorriifitio7i  ; 
when  that  which  was  sown  in  dishonour  and  ivcak- 
nessy  shall  be  raised  in  glory  and  Jioiver ;  when  this 
corrufitible  shall  put  on  incorrufition^  and  this  mortal 
shall  fiut  on  immortality — in  a  word,  when  that 
which  was  sown  in  a  natural  body  shall  be  raised  a 
spiritual  body  ;  it  will  then  be  capable  of  partaking 
in  the  employment  and  bliss  of  heaven.  When  the 
bodies  of  believers  shall  be  raised  by  almighty  pow- 
er, and  fashioned  by  infinite  wisdom,  like  to  the 
glorious  body  of  Christ;*  they  will  be  fit  compan- 
ions for  their  souls  to  all  eternity.  7yicn  shall  the 
righteous  shine  forth  as  the  sun^  both  in  body  and 
soul,  tn  the  kingdom  of  their  Father.^ — Then  shall 
the  body,  which  partook  in  the  sorrows  and  suffer- 
ings of  this  present  world  ;  which  suffered  various 
hardships  and  acts  of  violence,  from  the  enemies  of 
Christ :  and  which  assisted  the  intellectual  powers 
in  performing  religious  duties,  be  a  partaker  of  the 
joys  of  that  triumphant  state.  Yes,  the  earthly  tab- 
ernacle, being  the  purchase  of  redeeming  blood, 
and  the  temple  of  the  Holy  Ghost,  even  when  sur- 
rounded with  imperfections ;  shall  then  be  bright 
as  the  sun,  vigorous  with  celestial  youth,  and  un- 
decaying  as  the  power   that  shall    support  it.     We 

•  Philip,  iii,  21.  f  Matt.  xiii.  43. 


TlfE  GLOJRIOUS  HEIGN  OF  GKACE.  29S^ 

may  therefore  conclude,  that  the  bodies  of  the  saints 
being  raised  from  the  dust  of  death,  vfiW  contribute 
much  to  augment  their  bliss.— But  who  can  form 
adequate  ideas  of  the  uature  and  excellence  of  a 
sfiiritual  body  ?  Who  can  declare  the  power  and 
grace  that  shall  be  exerrised  and  manifested  toward 
the  children  of  men  in  raising  their  sleeping  dust, 
and  in  forming  their  bodies  afresh  for  an  eternal  world, 
after  so  dignified  an  examplar  as  the  glorious  body  of 
Christ  ?  Here  we  must  leave  them,  till  we  behold  the 
glorified  body  of  our  exalted  Redeemer,  or  experi- 
ence the  happy  transformation.  For  the  beloved  dis- 
ciple himself  declares.  It  doth  not  yet  afifiear  what 
lue  shall  be  :  but  ive  know  that  when  he  shall  afifiear 
we  shall  be  like  him^  for  we  shall  see  him  as  he  is.* 
To  which  I  may  add,  in  allusion  to  the  words  of  the 
psalmist;  we  shall  certainly  be  sati^Jicd  with  the 
amazing  alteration,  when  we  awake  from  the  sleep  of 
death,  in  the  likeness  of  our  adorable  Saviour. t 

Another  thing  which  will  add  to  the  blessedness 
of  saints  at  that  day,  is  their  public  acquittal  by  Je- 
sus the  judge  when  standing  before  his  tribunal— i 
Behold  he  cometh  with  clouds  and  every  eye  shall  see 
him  !  Infinitely  grand  and  awfully  amiable  He  now 
appears.  Innumerable  angels  attend  his  approach, 
and  pour  around  his  chariot.  The  brightness  of  ten 
thousand  suns  is  lost  in  the  blaze  of  his  glory,  and 
in  the  iusture  of  his  countenance.  Behold  !  a  great 
white  throne  is  erected;:}:  clear  as  light,  and  fiery  as 
flame.  The  judge,  inflexibly  just  and  immensely 
glorious,  ascends  the  tribunitl ;  and  before  his  pre- 
sence the  hi-avena  and  the  eurth  ftce  away.  Those 
innumerable  millions  of  rational  creatures  that  peo- 
ple the  universe,   are  now   assembled.     The  books 

*  1  John  ill.  2.        \  Psalm  xvii.  15.        ±  Rev.  xx.  11, 


204  THE  C(TSSUMMATrON  OP 

are  opened.  Myriads  of  adoring  seraphs,  and 
countless  multitudes  of  anxious  spectators,  await  the 
grand  result.  The  wicked,  with  trembling  hands 
and  throbbing  hearts ;  with  horror  in  their  aspect 
and  damnation  in  view,  would  be  glad  to  lose  their 
bcmg;  but  the  righteous  are  bold  and  intrepid:  for 
the  Judge  is  their  friend,  and  their  saviour.  The 
righteousness  in  which  they  appear,  was  performed 
hy  Him.  The  pka  which  they  make,  He  cannot  re- 
reject.  For  it  is  the  blood  which  He  shed  to  atone 
for  their  si-ns,  and  the  promise  He  made  to  comfort 
their  souls,  under  the  expectation  of  this  important 
event.  They  there  stand,  not  to  have  any  fresh 
indictment  brought  against  them  ;  nor  to  have  any 
thing  laid  to  their  charge,  by  Satan,  or  the  law,  or 
justice  ;  but  to  be  honourably  acquitted  in  the  pre- 
sence of  angels,  and  of  the  whole  assembled  worlds 
The  sentence  of  justification,  long  before  pronoun- 
ced in  the  court  of  heaven,  and  in  the  court  of 
conscience,  at  the  time  of  their  conversion ;  is 
now  recognized  in  the  most  solemn  and  public 
manner.  The  works  of  faith  and  labours  of  love 
performed  by  them,  in  the  time  of  their  pilgrimage 
here  below,  toward  their  needy  fellow-christians ; 
are  now  produced  by  the  omniscient  judge,  as  fruits 
and  evidences  of  their  union  with  him,  of  their 
faith   in  him,  and  of  their  love  to   him.*     The  na- 

Matt.  XXV.  3-1 — 40.  It  is  very  observable  how  different  the 
conduct  of  saints  will  be,  at  this  awful  and  glorious  time,  from 
that  of  nominal  professors,  as  represented  by  otir  Lord  in  Matt, 
vii.  22.  Here  we  find  the  Judge  taking  notice  of  his  people's 
works,  when  they  make  no  mention  of  them.  Not  only  so, 
but  when  he  is  pleased  to  mention  their  labours  of  love,  with 
bigh  approbation,  they  seem  to  have  forgotten  them.  A  plain 
proof  they  did  not  expect  salvation  by  them,  nor  ever  thought 
of  any  sujc b  thing.     No ;  Christ  w^  their  righteousness,  and 


THE  GLOniOrS  REIGN  0?  GRACE.  2^ 

I 

vere  and  quality  of  their  works;  the  principle  from 
which  they  proceed,  and  the  end  for  which  they 
were  done,  together  with  the  character  of  those  that 

that  was  sufficient.     The  works  they  performed  were  designed 
to  glorify  him,   and  to  express  their  gratitude  to  God  for  his 
benefit*.     But,  so  conscious  were  they  of  the  imperfections 
cleaving  to  their  performances,  that  they  were  ashamed  to 
mention  them.     Whereas,  when  our  Lord  represents  the  rea- 
son of  hope  in  self-righteous  persons,  he  tells  us  that  they  will 
say  tvith  great  importunity ;  tuord  I  Lord!  have  we  nof  proph- 
esied hi  thy  name  ?  ami  in  thy  name  have  cast  out  devils  ?  and 
in  thy  name  done  many  nonderful  narks  7  But  he  will  answer  ; 
J  never  knew  you:  Depart  from  me,  ye  that  work  iniquity. 
They  plead  their  own  works,  religious  duties,  and  great  useful- 
ness, as  a  sufficient  reason  why  they  should  be  admitted  into 
the  kingdom  of  glory.     Not  that  they  pretend  to  have  done 
tJiese  things  by  their  own  strength,  or  natural  abilities.     No; 
they  acknowledge  that  all  was  done   in  the  name  of  Christ ; 
by  his  authority,  and  his  assistance.     For  which  reason,    we 
may  suppose,  they  would  be  the  more  confident  of  acceptance 
M'ith  him.     Hence,  we  have  done  this  and  we  have  done  the 
other,  is  their  cry  and  their  plea.     They  thought  of  coming 
to  heaven  by  their  own  works.     They  did  them  for  that  end, 
ajid   were  loth  to  be  disappointed.     But  what  is  the  issue  ? 
"VVhy,  truly,  these  mighty  workers  and  veiy  useful  persons,  are 
branded  as  the  workers  of  iniquity ;  not  acknowledged  as  the 
people  of  God.     They  are   thrust  down  into   hell,  with  all 
their  fine  recommendations  and  imaginary  goodness ;  and  not- 
withstanding all  their  pleas  and  promising  hopes  founded  upon 
them. — While   the  poor  in  spirit,  those  who  are  sensible  of 
their  own  unworthiness;  who  live  by  a  righteousness  imputed, 
making  that  the  only  ground  of  their  hope  ;  and  who,  frona  love 
to  the  truth,  and  to  Christ  as  levealed  by  it,  perform  good 
woiks  with  a  view  to  the  glory  of  God,  not  in  the  least  ex- 
pecting admission  into  the  eternal   kingdom  for  the  sake  of 
their  pious  performances— these,  who  say  not  a  word  about 
any  thing  which  they  have  done,  are  accepted  by  the  Judge  ©f 
all,  into  everlasting  honour  and  j>)y.     Let  tfie  legalist  be  cau- 
tioned by  this,   not  to  tru;t  in  his  own  dulies,  though  of  tlic 
most  splendid  kind:  and  let  all  who  love  the  trutli  be  er.cc::!- 


296  THE  CONSUMMATION  OF 

were  benefitted  by  them ;  will  afford  sufficient  evi- 
dence to  whom  the  performers  of  them  belong.-^ 
These  expressions  of  love  and  fruits  of  holiness  be- 
ing remembered  by  Christ,  though  forgotten  by  the 
saints,  he  will  avow  them  for  his  own ;  he  will  nura- 
ber  them  among  his  jewels;  he  will  confess  them 
before  his  Father  and  all  the  holy  angels.  Then 
shall  their  characters  which,  in  the  time  of  their  so- 
journing here  below,  were  aspersed  with  every  foul 
reproach,  be  fully  vindicated  to  their  everlasting 
honour,  and  to  the  eternal  confusion  of  all  their  ad- 
versaries. For,  with  a  smile  of  divine  complacency 
the  judge  will  say  ;  Come  ye  blessed  of  my  Father^ 
inherit  the  kingdom  firefiared  for  you  from  the  foun- 
dation of  the  world.  Reviving  words  I  Having  long 
desired    to  be  near  the    Lord,    they  are    invited   to 

aged  to  abound  in  every  instance  of  duty  to  God  ;  especially, 
in  that  of  comrnunicatiug  to  the  indigent  members  of  Chrift. 
For  the  Judge  wiil  say  to  them  on  his  riglit  hand;  Inasmuch 
as  ye  have  done  it  unto  one  of  the  least  of  my  brethren,  ye  have 
done  it  unto  me.  Matt.  xxv.  40.  What  condescension  is 
here  !  Christ  is  not  ashamed  to  own  the  meanest  of  his  people 
under  the  character  of  brethren. 

There  is  reason  to  fear  that  many  professors,  whose  situation 
in  life  is  a  little  more  elevated  than  that  of  their  neighbours, 
are  almost  above  looking  at  the  poor  brethren  of  Christ ;  and 
would  be  extremely  oflfcnded,  if  one  of  those  indigent  disciples 
were  to  address  any  of  them  under  the  character  of  a  brother. 
But  who  art  thou,  reptile  of  the  earth  !  that  thou  shouldst  be 
ashamed  of  them  whom  Jesus,  the  Lord  of  glory  and  Judge  of 
the  world,  will  acknowledge  ^s  his  brethre7i?  What,  shall  a 
little  shining  dust,  or  worldly  honour,  so  elate  thy  ignoble 
mind  and  swell  thy  contracted  heart,  that  the  poor  members 
©f  Jesus  Christ  shall  have  no  place  in  thy  affections !  Beware 
lest,  after  all  thy  professions,  thou  shouldst  go  down  to  hell 
with  a  He  in  thy  right  hand  ;  and  all  thy  expectations  of  eter- 
nal happiness  prove  qo  better  than  **  the  baseless  fabric  ef  a  vi- 
sion." 


XHE  GL0BI0V8  REIGN  OF  GRACE.  S9T 

come,  and  to  be  with  him  forever.  Now  the  pain- 
ful fears  which  they  once  had  are  eternally  remov- 
ed ;  for  they  are  pronounced  blessed  of  the  FatheVy 
by  a  voice  which  the  whole  assembled  world  shall 
hear.  They  who  are  all  poor  in  spirit,  and  the  gene- 
qality  of  the  poor  m  temporals ;  how  agreeably  then 
must  they  surprised  to  hear,  that  they  are  called  to 
possess  a  kingdom  ;  called  to  inherit  it,  as  princes  of 
the  blood  f  oyal,  who  are  born  to  thrones  and  crowns  ? 
Lost  they  will  be,  in  pleasing  astonishment,  to  find 
that,  before  they  had  a  being,  or  the  foundations  of 
the  world  were  laid,  the  eternal  God  had  prepared  this 
kingdom  for  them:  and  every  reflection  upon  the 
way  in  which  they  came  to  possess  it,  must  heighten 
their  amazement  and  joy.— .Then  shall  they  be  admit- 
ted, in  their  whole  persons,  into  the  fulness  of  bliss ; 
into  a  nearer  and  more  perfect  fruition  of  God,  than 
they  ever  before  enjoyed. 

Their  blessedness  thus  heightened  shall  be  eternal. 
It  is  eternity  stamped  on  their  enjoyments  that  gives 
them  their  infinite  worth.  For  could  they  who  are 
so  high  in  bliss  be  apprehensive  of  an  end  of  their 
happiness,  however  remote  ;  "  that  ghastly  thought 
would  drink  up  all  their  joy."  But  their  innerit- 
ance  is  unalienable,  their  crown  unfading,  and  their 
kingdom  everlasting.  Jehovah  himself  is  their 
lights  and  the  Most  High  their  glory.  Yes,  the 
infinite  God  is  their  portion,  and  their  exceeding 
great  reward*  Their  felicity  therefore  is  perma- 
nent as  the  divine  perfections  they  adore  and  enjoy  j 
and  made  certain  to  their  own  comprehensive  minds 
beyond  the  possibility  of  a  doubt.  This  makes 
their  state  supremely  glorious.  This  constitutes  it 
heaven  indeed. — Nay,  what  if  the  limits  of  their  capa- 

*  Isa.lx.  19.    Gen.  XV.  1. 
Cc 


298  THE  CONSUMMATION  OF 

cities  should  be  for  ever  enlarging,  and  for  ever  re- 
ceiving greater  measures  of  glory  ?  For  the  Deity  is 
an  infinite  source  of  blessedness ;  and  finite  vessels 
muy  be  for  ever  expanding,  and  for  ever  filling  m  that 
ocean  of  All-sufficiency.  What  an  amazing  state  of 
ever-growing  pleasure  !  and  what  an  astonishing  seal* 
of  bliss  I  Jehovah  shall  open  inexhaustible  stores  of 
blessings,  as  yet  unknown  to  angels,  and  feast  their 
souls  with  joys  that  are  ever  new. — Nothing  equal  to 
this  can  be  conceived  by  mortals ;  nothing  superior 
can  be  enjoyed  by  mere  creatures.  Yet  this — hear 
it,  O  ye  nations  !  and  listen,  ye  isles  from  afar  !  while 
the  millions  of  beatified  saints  dwell  on  the  stupen- 
dous truth  ! — this  is  the  end  of  the  victorious  Reign 
gf  Grace.  Grace  reigned  in  the  eternal  counsels, 
when  contriving  the  way  to  this  glorious  end. 
Grace  reigned  in  providing  the  means,  and  in  be- 
stowing the  blessings,  that  were  necessary  to  its  ac- 
complishment. Grace  reigned  to  the  complete  exe- 
cution of  the  noble,  the  astonishing  design,  from  first 
to  last.  Surelv,  then,  reigning  grace  should  have  the 
unrivalled  honour  of  all  the  blessing  enjoyed  by  be- 
lievers on  earth,  or  by  saints  in  light.  Yes,  and  it 
shall  have  the  glory  in  all  the  churches  of  Chiist  be- 
low, and  in  all  the  triumphant  hosts  above.  For  when 
the  last  stone  of  the  spiritual  temple  shall  be  laid,  it 
vr'vA  be  ivit/i  shoutmgs^  grace  !  grace  unto  it  I 

In  these  resp  xts  the  blessedness  of  saints,  in  their 
er.tirfe  persons  after  the  resurrection  and  the  general 
ju  i-^ment.  will  e.;cecd  that  of  their  separate  spirits  ; 
and  iij  how  m«ijy  o.hcr  part  *  u  ars  the  proceedings  of 
thutday  will  add  to  their  happiness,  1  neither  affiim 
nor  presume  to  inquire.  It  is  quite  sufficient  for  us 
to  kiiow,  while  in  the  present  stale,  thut  we  are  heirs 
o.  inia  LI  ssednrt,s.  and  that  it  is  inc^  nceivably  great. 
We   should   rest   contented   with  what    is  revealed 


THE  GLORIOUS  REIGN  OP  GRACE.  2^9 

conceding  it,  without  indulging  a  curious  imagina- 
tion, in  searching  after  those  particulars  of  witich 
the  Spirit  of  wisdom  has  given  us  no  intimations, 
or  those  that  are  very  obscure ;  for  such  inquiries 
are  sure  to  be  attended  with  vanity,  rather  than  editi- 
cation. 

Nor  wiU  the  angelic  hosts  be  unaffected  spectators, 
when  that  grandest  of  all  divine  works,  redemption, 
shall  be  completed.  For  as  they  had  often  been  charg- 
ed with  oflices  of  great  importance  to  the  church  of 
God,  and  toils  particular  members,  while  in  this  low- 
er world  ;  so  they  had  seen  with  astoiiishment  the  in- 
carnation of  their  Sovereign,  his  feeble  appearance  in 
thd  manger,  his  life  of  poverty,  of  reproaches,  and  of 
sufferings.  They  saw  his  agony  in  the  garden,  and 
heard  his  cries  and  complaints.  They  saw  him  extend- 
ed onthe  cross,  and  beheld  him  laid  in  the  grave.  They 
were  witnesses  of  his  victoriotis  resurrection,  and 
they  attended  his  triumphant  ascension  into  the  realms 
of  glory.  They  beheld,  and  often  reflected  on  these 
things  with  amazement.  They  diligently  looked  into 
these  works  of  divine  contrivance,  these  mysteries  of 
infinite  love  ;*  wondering  what  would  be  the  grand 
result.  They  had  long  desired  the  evolution  of  the 
mysterious  plan,  and  now  they  have  it. 

"  Now  they  are  struck  with  deep  atnaze, 
"  Each  with  his  wing  conceals  his  face  ; 
"  Now  clap  their  sounding  plumes,  and  cry 
**  The  glories  of  the  Deitv." 

If  those  first-born  sons  of  light  and  love  could  not 
forbear  shouting  for  joy  ^  when  they  beheld  the  mate- 
rial world  rise  into  existence,  and  saw  its  finished 
form  ;t  how  much  greater  reason  will   they  have  to 

*  I  Pet.  i.  12.     Eph.  iii.  10.  \  Job  xxxyiii.  7. 


300  TfiG  CONSVMAIATION  OF 

rejoice,  when   they  behold  all   the  redeemed  worM 

brought  safe  to  glory  and  confirmed  in  bliss  ?  Those 
morning  stius,  those  children  of  ardour  and  sons  of 
God  must  exult  >vith  joy,  when  they  view  the  spotless 
perfection  and  ravishing  beauty  of  the  whole  church, 
considered  as  the  bride,  the  wife  of  the  Lamb.*  Nor 
can  any  thing  short  of  transport  seize  their  breasts 
when  they  reflect,  that  all  this  immaculate  innocence 
and  matchless  beauty  arose  from  reigning  grace, 
through  the  person  and  work  of  their  incarnate  Sove- 
reign ;  her  own  original  being  base  and  miserable. 

And  now,  reader,  what  are  your  thoughts  of  this 
blessedness  ?  Very  probably  you  are  one  of  those 
that  hope  to  go  to  heaven  when  they  die.  If  so,  what 
is  your  hope  ?  Is  it  a  mere  wish,  or  a  well-grounded 
expectation  ?  Remember,  that  the  word  of  God  re- 
quires you,  as  a  christian  professor,  to  he  ready  to 
give  an  ans'-Mcr  to  every  vian  that  askcth  you  a  reason 
of  the  hofie  that  is  in  you.  Have  you  ever  seriously  in 
quired,  why  you  hope  to  be  happy,  when  so  many  mil- 
lions will  be  eternally  miserable  :  when  it  is  certain 
few  from  the  scripture,  that  there  ai^  comparatively 
very  that  find  the  way  to  life  ?  You  have,  perhaps,  never 
thought  much  about  these  interesting  subjects.  But 
why,  then,  do  you  call  yourself  a  christian  ?  Why- 
hope  to  go  to  heaven  ?  For  if  this  be  your  condition, 
you  are  in  the  gall  of  bitter  nessy  and  in  the  bond  of  in- 
iquity. You  are— may  God  enlighten  your  mind  to  see 
it !  may  reigning  grace  deliver  you  from  it ! — you  are 
^^U  present  a  child  of  wrath,  and  ah  heir  of  destruction. 

But  why  hope  for  heaven  ?  when  you  have  n» 
delight  in  God  ;  no  pleasure  in  his  ways  :  no  love 
to  his  people  :  in  a  word,  possessed  of  no  holiness : 
and,  without  holiness,   intellectual  happiness  is  im- 

*  Eph.  v.  27,    Rey.  xxi.  8 


THE  GLORIOUS  REIGN   OF  GRACE.  301 

possible.  Heaven,  were  you  there,  would  be  no 
heaven  to  you :  nor,  as  an  unregenerate  sinner,  can 
you  desire  it  for  the  sake  of  its  enjoyments.  For 
they  are  contrary  to  the  prevailing  inclination  of 
your  will.  You  do  not  love  heaven,  but  are  afraid 
of  hell.  The  inhabitants  of  the  celestial  world 
would  be  no  companions  for  you.  Their  business 
would  be  a  toil,  and  their  language  unknown  ;  their 
sweetest  hosannas  would  afford  you  no  pleasure, 
and  the  symphony  of  their  golden  harps  would  be 
discord  in  your  ears.  Nay,  the  fruition  ef  God, 
their  highest  joy,  would  be  your  greatest  uneasi- 
ness, were  you  to  be  admitted  into  those  mansions 
of  purity  in  an  unregenerate  state.  For  happiness 
consists  in  the  enjoyment  of  an  object  that  is  com- 
pletely suitable  and  satisfying  to  our  desires.  A 
holy  God  therefore  cannot  be  our  happiness,  with- 
out partaking  of  his  holiness.  Remember,  sinner, 
that  if  you  leave  the  world  in  an  unsanctified  state, 
as  you  cannot  be  fit  for  heaven,  so  you  must  not 
enter  those  abodes  of  blissful  purity,  or  taste  their 
sublime  pleasures  ;  but  your  state  will  be  eternally 
iixed,  where  there  are  iveefiingy  iva:iingj  and  gnash- 
ing  of  teeth. 

Are  yoif  a  serious  person,  and  a  strict  professor  ? 
Be  it  so  ;  yet  it  behoves  you  to  consider  what  is  the 
foundation  of  your  hope.  For  there  is  a  way  that 
seerneth  right  unto  a  man  ;  but^the  end  thereof  are 
the  ways  of  death*  A  man  may  be  zealous  for 
God,  and  in  many  respects,  exemplary  in  his  con- 
versation ;  yet,  after  all,  perish  for  ever.f  What 
then  is  the  reason  of  your  hope  ?  Is  it  that  grace 
which  reigns  through  the  person  and  work  of  Christ  ? 
Ci'an  you  say  with  the    primitive   christians.      We  be- 

""  Prov.  xvi.  25.  f  Rom.  ix,  31,  32.  andx.  2,  3. 

C  c2 


602  aH£  COiJSUJIjtfATION  OF 

lieve  (hat  through  (he  Grace  of  our  Lord  Jeaus 
Christ,  'uje  shall  be  saved?  Are  you  come  to  a 
point  about  that  most  interesting  and  solemn  aflfair, 
the  salvation  of  your  immortal  soul?  Is  your  hope 
of  glory  lively  and  bright,  or  languid  and  obscure  ? 
Is  it  such  as  is  attended  with  rejoicing,  as  purifies 
the  heart  and  conduct  ?*  Has  it  Christ  and  his  finish- 
ed Avork,  together  with  the  promise  of  Him  that 
Cannot  lie,  for  its  everlasting  support  ? — O,  profess- 
or 1  seek  for  certainity  and  satisfaction  :  they  are  to 
be  had  in  the  knowledge  of  Christ,  and  in  the  belief 
of  his  truth.  If  you  love  your  soul,  rest  not  in  un- 
certainty about  an  affair  of  mfinitc  consequence. 
You  are  building  for  eternity  :  be  cautioui)  therefore 
with  wl^t  materials  you  build  ;  and  upon  what  foun- 
dation- A  mistake  in  the  ground  of  your  trust  will 
ruin  your  soul.  Read  your  bible,  meditate,  and  pray 
that  the  Spirit  of  truth  may  direct  you  in  the  momea- 
tous  concern. 

Are  you  a  child  of  God  and  an  heir  of  the  king- 
dom ?  endeavour,  by  a  conscientious  attendance  on 
all  the  puclic  means  of  grace,  and  by  maintaining 
communion  with  your  heavenly  Father  in  every  pri- 
vate duty,  to  make  a  swift  progress  in  vital  religion, 
and  in  real  holiness  :  remembering,  that  holiness  is 
the  health,  the  beauty,  and  the  glory  of  your  immor- 
tal mind.  Seek  after  it  therefore  as  a  divine  privi- 
lege, and  as  a  heavenly  blessing.  Watch  and  pray 
against  the  insurrection  of  indwelling  sin,  the  soli- 
citations of  worldly  pleasure,  and  the  assaults  of 
Satan*s  temptations.  Watch  especially,  against  spi- 
ritual pride  and  carnal  security.  As  to  the  former; 
rejoice  not  in  your  knowledge,  or  gifts,  or  inherent 
excellencies  :  no,  nor  yet    in  your  christian  expcri^ 

'^Rom.  V.  2.     IFet.  i.  35.     iJobn  iii.  3. 


THB  GLORIOUS  REIGN  OF  GRA.GE.  303 

enees.  Be  thankful  for  them,  but  put  them  not  in 
the  place  of  Christ,  or  the  word  of  his  grace  ;  so  as 
to  make  them  the  ground  of  your  present  confidence, 
or  the  source  of  your  future  comfort.  For  so  to  do, 
is  not  to  rely  on  the  promise  of  God,  and  to  live 
by  faith  in  Jesus  Christ;  but  to  admire  your  own 
accomplishments,  by  which  you  differ  from  other 
men,  and  to  live  upon  your  own  frames.  The  con- 
sequences of  which  most  commonly  is,  either  Phari- 
saical pride,  imagining  ourselves  to  be  better  than 
others  ;  or  desponding  fears,  as  if,  when  our  frames 
are  flat  and  our  spirits  languid,  there  were  no  salva- 
tion for  us.  The  peace  and  comfort  of  such  pro- 
fessors must  be  uncertain  to  the  last  degree — But  as 
a  guilty,  perishing  sinner;  as  having  no  recommen- 
dation nor  any  encouragement,  to  believe  in  Jesus, 
or  to  look  for  salvation  by  him,  but  what  is  contain- 
ed in  the  word  of  grace;  depend  upon  him,  live  by 
him.  The  more  you  behold  the  glory  of  God  in 
the  face  of  Jesus  Christ,  the  more  will  you  see  of 
your  own  vilene«s.  The  more  you  grow  ia  real  ho- 
liness, the  more  sensible  you  will  be  of  the  power 
of  your  own  corruptions,  and  of  the  imperfections 
attending  all  your  duties.  You  will  be  more  and 
more  convinced,  that  if  the  gospel  did  not  warrant 
your  dependence  on  Christ,  under  the  character  of 
a  sinner;  you  could  have  no  hope,  even  after  ever 
so  long  and  zealous  a  profession  of  religion.  You 
should  live  under  a  continual  remembrance,  that 
you  are  still  an  unworthy,  a  guilty,  a  damnable  crea- 
ture ;  but  accepted  in  Christ,,  and  freed  from  every 
curse.  That  will  keep  you  truly  humble,  and  pro- 
voke to  self-abhorrence  ;  this  will  make  you  really 
happy,  and  excite  to  praise  and  duty. 

Watch  against  carnal  security  and   spiritual  sloth. 
Forget  aot  that  you  have  many  enemies.     Be  sobcry 


SO-i  TH£  CONSUMMATION  Of 

therefore,  be  vigilant.     Time  is  short  and  absolutely 
uncertain.     Husband  well   your    precious   moments. 
Lay  them  out  for  God.     Be   careful  that    the    fruits 
of  gratitude   to    your    infinite   Benefactor  may  adorn 
your  whole  behaviour.     Make  the  holiness  and    use- 
fulness  of  the  life  of  Jesus  your  fair  example  :  copy 
after   that    brightest    of  patterns. — Remember,    that 
the  eyes  of  God,  of  angels,  of  accursed  spirits,    and 
of  men,  are  all   upon   you.     Both   friends  and    ene- 
mies inspect    your   conduct  and  mark  your  steps.-— 
How   necessary    then  is   watchfulness    and   circum- 
spection !  Lest,   falling   into  ^sin,  your  spiritual  joys 
be  impaired,  your  friends  and  allies  lie  griev^ed,  and 
your     adversaries     triumph. — Having   received    the 
earnest  of  your  future  inheritance  ;  having  had  some 
joyful  foretastes  of  that  immense  bliss,  of  which  you, 
O    christian,  are    an    heir ;  make    it   your  constant 
business,  as  it   is   your  indispensable   duty,  to    live 
above   the    world,  whether   your   temporal    circum- 
stances be  afftuent  or  penurious,  prosperous   or   ad- 
verse.    Let  your  conversation  be  in    heaven,  as  be- 
comes a  citizen  of  the  New-Jerusalem.     It   is   your 
duty    and  blessing  to    live    in    the    prospect  of  the 
world  to  come,  and  as   on  the  confines   of  it.     Con- 
verse much   with  the  Eternal    Mind,  in   prajer   and 
praise,  and  holy  meditation  :  so  shall  yoU   contract    a 
blessed   intimacy   with   that    sublime    Being    whose 
favour  is  better  than  life,  whose  frown  is  worse  than 
destruction.     By  such  an   intercourse  with  God   you 
will  taste  more  exquisite  delights  than  all  the  pleas- 
ures of  sin  can  boast;  than  all  the  riches  of  the  world 
can  bestow.     Yes,  believer,  by  such    converse,   with 
God,  you  shall  find  your  mercies  sanctified,  and  your 
afflictions  alleviated;  your  holy  dispositions  invigorat- 
ed, and  your  corrupt  affections  weakened. — Be  it  your 
constant   endeavour  that,  whenever  your  fair,  your 


THE  GLORIOUS  REIGN  OF  GHACZ.  306 

glorious,  your  heavenly  Bridegroom  shall  come,  he 
may  find  you  ready  ;  having  your  loins  gin,  your 
lamp  burning,  and  waiting  for  his  glorious  advent. 
So  shall  your  soul  be  peaceful,  your  life  useful,  and 
your  death  triumphant. 

AVhile  we  soar  on  the  wings  of  faith  and  holy  me- 
ditation, in  order  to  explore  the  wonders  of  reigning 
grace  ;  while  we  endeavour  to  sound  its  depths  and 
to  measure  its  heights,  we  are  elevated,  as  it  were> 
to  the  suburbs  of  heaven.  We  taste  of  joys  divinely 
sweet,  and  savour  the  entertainments  of  angels.  But, 
alas  1  how  soon  the  pinions  of  divine  contemplation 
flag  !  How  soon  are  we  interrupted  by  the  workings 
of  mdweiling  sin,  or  by  the  impertinences  of  a  noisy, 
busy,  transcient  world  !  Yet,  for  our  comfort,  we  have 
to  remember,  that  when  a  few  more  of  our  fleeting 
days  are  elapsed,  we  shall  enter  on  a  state  unchangea- 
ble to  enjoy  those  infinite  delights  which  are  includ- 
ed in  the  beatific  vision  j  in  the  fruition  of  the  eternal 
JEHOVAH. 

To  conclude :  from  this  imperfect  and  brief  sur- 
vey of  T/ie  rei^n  of  Grace  ;  from  this  feeble  attempt 
to  illustrate  its  power  and  majesty,  we  may  learn  ; 
That  the  free  favour  of  God,  manifested  in  our  sal- 
vation, is  a  theme  so  copious  and  sublime,  that  all 
which  can  be  said  by  the  most  evangelical  and  elo- 
quent preachers  ;  all  that  can  be  written  by.  the  most 
accurate  and  descriptive  pens ;  all  that  can  be  con- 
ceived by  the  most  excursive  and  sanctified  imagi- 
nation among  the  sons  of  men,  must  come  infinitely 
short  of  a  full  display.  Yes,  after  all  that  is  ima- 
gined or  can  be  sung,  by  angels  or  men,  by  seraphs 
or  saints,  in  the  church  below  or  in  the  choirs 
above ;  the  charming  subject  will  remain  unex- 
hausted to  eternity.     For  the   riches  of  Christ  are 


300 


THE  CONSUMMATION,    ScC. 


unsearchable,  and  the  grace   of  God   is  unboundeti 
Who,  then, 

*'  Who  shall  fulfil  the  boundless  song  ? 

**  What  vain  pretender  dares  7 
"  The  theme  surmounts  an  angel's  tongue, 

*'  And  Gabriel's  harp  deipairs."  Wa  ttb. 


FINIS. 


m 


CONTENTS. 


Page 
INTRODUCTION I 

Chap.  I.   Concerning  the  Signification  of  the  term 

Grace 8 

Chap.  II.   Of  GracCy   as   it  reigns  in  our  Salva- 
tion in  general 11 

Chap.  Ill-   Of  Grace,  as   it  regns  in  our  Elec-. 

tion 17 

Chap.  IV.   Of  Grace,  as  it  reigns  in  our  Effec- 
tual Calling 71 

Chap.  V.   Of  Grace,  as  it  reigns  in  a  full,  free, 

and  everlasting  Pardon 89 

Chap.  VI.   Of  Grace,  as  it  reigns  in  our  Justifi- 
cation      ■       126 

Chap.  VII.  Of  Grace,  as  it  reigns  in  our  jido/i- 

tion 182 

Chap.  VIII.  Of  Grace,  as  it  reigns  in  our  Sane- 

tification 192 

Chap.  IX.  Concerning  the  A''ecesssity  and    Use- 
fulness of  Holiness  and  good  Works        .     216 

Chap.  X.   Of  Grace,  as  it  reigiis   tn    the  Perse- 
verance of  the  Saints  to  eternal  Glory    .    230 

Chap.  XI.   Concerning  the  Perso?i  of  Christ,  by 

'ohom  Grace  reigns 249 

Chap.  XII.   Concerning    the    Work    of    Christ, 

'"  through  nvhich  Grace  reigns      ....     269 

Chap.  XIII.   Concerning  the    Consummation    of 

the  glorious  reign  of  Grace     ....     278 


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